r 


THE 

LAW  OF  NATURE, 

O  R, 

PRINCIPLES  OF  MOR4LITT, 

DEDUCED    FROM    THE 

PHYSICAL  CONSTITUTION 

O  F 

MANKIND    AND    THE    UNIVERSE. 

BvC— F.  VOLLEY. 


'  For  modes  of  faith,  let  gracelefs  zealots  fight ; 
'  His  can't  be  wrong,  whofe  life  is  in  the  right.*' 

POPE. 


PHILADELPHIA  : 

PRINTED  FOR.  T.   STEPHENS  BV 
F.  £3*  R.  BAILEY, 

.179$. 


ADVERTISEMENT 

OF    THE 

EDITOR. 


IF  looks  are  to  be  eflimated  by  their  . 
bulk,  this  'will  have  but  a  very  Jlendcr 
claim  upon  the  public  ;  but  if  they  are 
to  be  appreciated  by  their  intrinftc  con- 
tents, this  will  probably  rank  among 
feme  of  the  mojl  important. 

As  nothing,  in  general,  is  of  more  real 
utility  than  a  good  elementary  treatife, 
fo  nothing  is  attended  'with  greater  dif- 
ficulty In  the  compnfition,  and  even  in 


IV  ADVERTISEMENT* 

the  perufal  of  it ;  becaufe,  in  fuch  a 
one,  there  is  nothing  but  analyfis  and 
definition,  and  an  exhibition  of  truth 
with  all  the  Jimplicity  of  precifion.  If 
the  work  be  deficient  in  truth  and  pre- 
cifion,  its  object  is  totally  defeated ,  and 
if  it  has  to  boafl  of  both,  it  is  liable  to 
become  abflrufe,  even  by  dint  of  its 

All  the  treatifes  on  ethics  that  have 
hitherto  appeared,  evidently  labour  un- 
der the  former  of  thefe  defects,  being 
only  a  confufed  mafs.  of  detached  and 
unconnected  maxims,  of  precepts  with- 
out ofienfible  caufes,  and  of  actions  with- 
out pre-exlftent  motives.  The  pedantic 
race  of  morall-zers,  that  have  addref- 
fed  themfelves  to  mankind  on  this  topic 


ADVERTISEMENT.  V 

lave  treated  them  like  fo  many  babies  > 
And  have  kept  them  in  awe  by  terrifying 
them  with  invrfible  ghojls  and  hobgob- 
lins ;  but  now  when  thejlature  of  man's 
mind  is  more  advanced  in  growth,  if  is 
time  that  itjhould  hear  the  language  of 
reafon.  The  period  is  arrived,  when, 
men  Jhould  be  taught  by  the  conviftion 
of  their  own  fenfes,  that  the  radical 
fource  of  their  melioration  and  moral 
improvement  is  to  be  looked  for,  in  their 
organization,  in  the  direction  and  in- 
terejl  of  their  paj/ions,  and  in  the  very 
cotiftituetit  elements  of  their  exigence. 
Such  is  the  advantage  of  the  fyjlem  ex~ 
Ixlitedin  the  prefent  work,  that  mora- 
lity, by  deriving  its  fundamental  prin- 
ciples from  the  very  nature  of  things 

a  1 


VI  ADVERTISEMENT. 

becomes  Me  them  fixed  and  immutable  : 
ivhilft,  on  the  contrary,  in  all  the  theo- 
logical fyjlems,  ly  being  built  upon  ar- 
bitrary opinions,  indemonjlrable  in  them- 
felves,  and  frequently  abfurd,  it  fluc- 
tuates, declines,  andperifhes  with  them9 
having,  mankind  in  a  flate  of  abfolute 
depravity.  It  is  high  time  to  prove, 
that  morality  is  a  phyjical  and  geometri- 
€al  fcience,  and,  as  fuch,  fufceptible, 
like  the  reft,  of  calculation  and  mathe- 
matical demonflration.  But,  fince  a 
feal  fyjlem  of  ethics  mufl  be  founded  on 
totlual  fatls,  and  not  on  the  romantic 
dreams  of  a  fanciful  imagination,  it 
may,  it  is  true,  have  more  obflacles,  on 
that  account,  to  combat  with,  before  its 
principles  canbecome  general  and  popular  «• 


ADVERTISEMENT.  Vll 

Tet  it  has  one  confolation  to  fupport  it* 
that  it  will  gain  Jrrength  even  by  the  op" 
pofition  that  is  made  againft  it ;  and  the 
sternal  religion  of  nature  will  eventually 
learfway  and  overturn  all  the  tranfi- 
tory  religions  of  human  fabrication. 

'The  French  treatife,  of  which  the 
prefent  is  a  tranflation,  was  publi/hed  in 
I793>  and  appears  from  its  title  of 
"  Catechifm  of  a  French  Citizen," 
to  be  intended  as  a  national  manual  of 
ethics  ;  but,  as  it  may  equally  be  entit- 
led, The  Catechifm  of  good  fenfe 
and  good  people,  we  judge,  that  it 
may  be  naturalized  and  adopted,  in  that 
view,  in  the  United  States  of  America.  * 
Thejimple  and  pointed  Jllle  in  which  it 
is  written,  can  hardly  fail  to  be  agree" 


Till          ADVERTISEMENT. 

able  to  thofe  who  are  fond  of  that  kind 
ef  eowpojition  which  characierifes  the 
•works  of  FRANKLIN.  And?  if  it  does 
not  become  a  clafficai  author  in  the  plan 
of  education  already  projefted,  it  may 
at  any  rate  afford  fome  materials  for 
the  conjtruclion  of  a  letter  ont* 


CONTENTS. 


CHAP. 

I.   OF  the -Law  of  Nature.       I 

H.  Characters  of  the  Law 
of  Nature.  -  *  * 

in.  T£tf  Principles  of  the 
Law  of  Nature,  as 
they  relate  to  Man.  -  29 

IV.  Of  the  Bafts  of  Mo- 
rality—Of Good— Of 
Evil— Of  Sin  — Of 
Crimes — Of  Vice  and 

-  -  48 


Page, 

CONTENTS, 
V.   Of  Individual  Virtues 

— Of  Knowledge.  57 

VI.   Of  Temperance.         -  66 

VII.   Of  Continence.         -  77 

VIII.  Of  Courage  and  Activity.    88 

IX.   Of  Cleanlinefs.          -  loo 

X.   Of  Domejlic  Virtues.  107 

XI.   Of /£<  £***/  Virtues, 

and  of  Juftice.          -  1 23 
XII.  Developement  of  tie  So- 
cial Virtues.         -  12 


THE 

LAW  OF  NATURE. 

CHAPTER    I. 

Of  the  Law  of  Nature. 

CV  WHAT  is  tie  law  of  nature? 

A.  It  is  the  regular  and  con- 

ftant  order  of  events  according 

to  which  God  rules  the  univerfe ; 

the  order  which  his  wifdom  pre- 

fents  to  the  fenfes  and  reafon  of 

mankind,   to  ferve   them   as  an 

A 


THE    LAW    OF    NATURE. 

equal  and  general  rule  of  adHon, 
and  to  conduct  them,  without 
diftinction  of  country  or  fe£t, 
towards  happinefs  and  perfection. 
Q^  Give  me  a  clear  definition  of 
the  ivor d  LAW? 

A.  The  word  law,  taken  in 
its  literal  fenfe,  fignifies  reading  ; 
becaufe,  in  early  times  ordinances 
and  regulations  principally  corn- 
pofed  the  readings  delivered  to 
the  people ;  which  were  mad~ 
in  order  that  they  might  obferve 
them,  and  not  incur  the  penal- 
ties  attached  to  their  infraction  : 
whence  it  follows,  that  the  ori~ 


THE    LAW    OF    NATURE.         3 

ginal  ufage  explaining  the  true 
idea,  a  law  may  be  defined  to  be«> 
"  A  command  or  a  prohibi- 
"  tion  of  an  action,  with  the 
"  exprefled  claufe  of  a  penalty 
"  attached  to  the  infraction  $  or 
"  a  reward  annexed  to  the  ob- 
"  fervation  of  the  order." 

Q.^  Are  there  fuch  orders  in  na- 
ture ? 

A.  Yes. 

Q^  What  means  the  word  NA- 
TURE ? 

A.  The  word  nature  compre- 
hends three  different  fignifica- 
tions. 


A  *M&  44*469*  pwuj&t  £9 


4         THE    LAW    OF    NATURE. 

1.  It   means  the   univerfe,    or 
material  world  :  we  fay,   accord- 
ing to  this  fignification,  the  beau- 
ties of  nature ,  the  riches  of  nature : 
that  is,  of  the  objects  in  heaven 
and  on   earth   prefented  to    our 
contemplation. 

2.  It    means  the  power  which 
animates  and  moves  the  univerfe, 
confidering  this  power  as  a  dif- 
tin£t  being,  fuch  as^  the  foul  is 
fuppofed  to  be  with  refpecl:   to 
the  body.     In  this  fecond  fenfe 
we  fay,  the   intentions  of  nature^ 
the  incomprehenfible   fecrets   of 

•nature* 

t£  X,/**^  -^  *~z  * 

>f 


THE    LAW    OF    NATURE.         5 

3.  It  means  the  partial  opera- 
tion of  this  power,  as  exerted  in 
each  individual  being,  or  in  any 
clafs  of  beings  :  and  we  fay,  in 
this  third  fenfe,  the  nature  of 
man  is  an  enigma  ;  every  being 
afts  according  to  its  nature. 

Now,  fmce  the  a£Uons  of  each 
individual,  or  of  each  clafs  of 
beings,  are  fubjefted  to  conftant 
and  general  rules4  which  cannot 
be  departed  from  without  chang- 
ing and  difturbing  feme  general 
or  particular  order  of  things,  to 
thefe  rules  of  adion  and  motion, 

A  2 


6         THE   LAW   OF   NATURE. 

is  given  the  name  of  natural  laws, 
or  taius  of  nature. 

Q^  Give  me  examples  of  thefe 
laws  ? 

A.  It  is  a  law  of  nature  that 
the  fun  -enlightens  in  fucceflion 
every  part  of  the  furface  of  the 
terreilrial  globe :  that  his  pre- 
fence  excites  light  and  heat :  that 
heat  acting  on  the  waters  pro- 
duces vapours :  that  thefe  va- 
pours raifed  in  clouds  into  the 
higher  regions  of  the  atmofphere, 
form  themfelves  into  rain  or  mow, 
andfupply,  without  ceafmg,  the 
water  of  fprings  and  rivers. 


THE    LAW    OF    NATURE.         7 

It  is  a  law  of  nature  that  wa- 
ter flows  from  an  upper  to  a  lower 
Iituation  ;  that  it  feeks  its  level ; 
that  it  is  heavier  than  air  ;  that 
all  bodies  tend  towards  the  earth ; 
that  flame  rifes  towards  the  fky  ; 
that  it  deflroys  the  organization 
of  vegetables  and  animals ;  that 
air  is  effential  to  the  life  of  cer- 
tain animals ;  that  in  certain  cafes 
water  fuffocates  and  kills  them  ; 
that  certain  juices  of  plants,  and 
certain  minerals  attack  their  or- 
gans, and  deftroy  their  life  ;  and 
the  fame  of  a  variety  of  facts. 


8         THE    LAW   OF    NATURE. 

Now,    fince  thefe   fafts,    and 
many  fimilar  ones  are  conftant, 
regular,  and  immutable,  they  be- 
come fo  many  real  and  poiitive 
commands  to  which  man  is  bound 
to  conform,    under   the  exprefs 
penalty  of  punifhment  attached 
to  their  infraction,  or  well-being 
connected  with  their  obfervance. 
So  that  if  a  man  were  to  pretend 
to  fee  clearly  in  the  dark,  or  is 
regardlefs  of  the  progrefs  of  the 
feafons,  or  the  action  of  the  ele- 
ments :  if   he  pretends  to  exift 
under  water  without  drowning  ; 
to  handle   fire   without  burning 


THE    LAW    OF    NATURE.         p 

himfelf ;  to  deprive  himfelf  of 
air  without  fuffocating ;  or  to 
drink  poifon  without  deftroying 
himfelf,  he  receives  from  each 
infraction  of  the  law  of  nature, 
a  corporal  punimment  propor- 
tioned to  his  tranfgreffion.  If, 
on  the  contrary,  he  obferves  thefe 
laws,  and  founds  his  practice  on 
the  precife  and  regular  relation 
which  they  bear  to  him,  he  pre- 
ferves  his  exiilence  and  renders 
it  as  happy  as  it  is  capable  of  be- 
ing rendered  ;  and  (ince  all  thefe 
laws,  coniidered  in  relation  to 
the  human  fpecies,  have  in  view 


10      THE    LAW    OF   NATURE. 

only  one  common  end,  that  of 
their  prefervaticn  and  their  hap- 
pinefs  3  whence  it  has  been  agreed 
ta  afiemble  together  the  differ- 
ent ideas,  and  exprefs  them  by  a 
lingle  word,  and  call  them  col- 
Je£tively  by  the  name  of  the 
law  of  nature, 


THE   LAW   OF    NATURE. 


CHAPTER  II. 

Characters  of  the  Law  of  Nature* 

Q^WHATarethe  characters  of 
the  laiv  of  nature  ? 

A.  We  may  reckon  ten  prin- 
cipal ones. 

Q^  What  is  thefirft  ? 

A.  To  be  inherent  in,  andvef- 
fential  to  the  exiltence  of  things  ; 
confequently  to  be  primitive  and 
anterior  to  every  other  law,  fo 
that  all  thofe  which  men  have 
adopted  from  time  to  time,  are 


12      THE    LAW    OF    NATURE. 

only  imitations  of  this  ;    the  per- 
fection of  which  laws  is  to  be 
meafured   by   their    refemblance 
with  this  primordial  model. 
Q^  What  is  thefecond  ? 
A.  It  is  to  emanate  immedi- 
ately from   God,  and  to  be  by 
him  offered  to  the  contemplation 
of  every  man,  while  others   are 
prefented  to  us  by  men  only,  who 
may  happen  to  be  either  deceivers 
or  deceived. 

Q^  What  is  the  third  ? 
A.    It   is   to   be  common   to 
every  time  and  country  ;  that  is, 
to  be  one  and  univerfal. 


*THfc   LAW   OF   NATURE,       13 
Q^  Is  there  no  other  law  which 
is  univerfal  ? 

A.  No  5  for  no  other  is  fuit- 
ed,  and  applicable  to  every  people 
upon  earth  ;  all  are  local  and  ac- 
cidental, fprung  from  the  differ- 
ing circumftances  of  places  and 
perfons  ;  fo  that  if  a  given  man, 
or  a  given  event  had  not  exifted, 
a  given  law  would  not  have  taken 
place. 

Q^  What  is  the  fourth  charac- 
ter ? 

A.  That  of  being  uniform  and 
invariable, 

B 


14      THE    LAW   OF    NATURE* 

Q^  Is  there  no  other  law  which 
is  uniform  and  invariable  ? 

A.  No  ;  for  that  which  ac- 
cording to  one  is  good  and  vir- 
tuous, is  evil  and  vicious  accord- 
ing to  another  ;  aiad  what  is  at 
one  time  approved,  is  often  con- 
demned at  another  by  the  fame 
law. 

Q^  What  is  the  fifth  character? 

A.  To  be  evident  and  palpable, 
fince  it  confifts  wholly  of  fa6ts 
ever  prefent  to  our  fenfes,  and 
capable  of  demonftration. 

Q^  Are  not  other  laws  evident  ? 

A.  No  •,  for  they  are  founded 


THE  LAW  OF  NATURE.  15 
on  paft  and  doubtful  facts  j  on 
equivocal  and  fufpicious  teilimo- 
ny ;  and  on  proofs  which  can- 
not be  prefented  to  the  fenfes. 

Q^  What  is  thefatb  character? 

A.  To  be  reafonable  5  becaufe 
its  precepts,  and  its  whole  doc- 
trine, are  conformable  to  reafon, 
and  agreeable  to  the  human  un- 
derflanding. 

Q^  Is  no  other  law  reafonable  ? 

A.  No ;  for  they  all  contradict 
the  reafon  and  underflanding  of 
man,  and  impofe  upon  him,  ty- 
rannically, a  blind  and  imprac- 
ticable belkf. 


1 6     THE    LAW    OF    NATURE, 

Q^  What  is  the  feventh  charac* 
ter? 

A.  To  be  juft,  becaufe  in  this 
law  the  puniihment  is  proportion- 
ed to  the  tranfgreffion. 

Q.^  Are  not  other  laws  jiift  ? 

A.  No;  for  they  frequently 
attach  to  merit  or  to  criminality, 
difproportionate  pumfhment  or  re- 
ward, and  impute  merit  and  cri- 
minality to  actions  which  are  null 
or  indifferent. 

Q.^  What  is  the  eighth  charac- 
ter ? 

A.  To  be  pacific  and  tolerant  \ 
becaufe  according  to  the  law  of 


nature,  all  men  being  brethren, 
and  equal  in  rights,  it  advifes  all 
to  peace  and  toleration,  even  for 
their  errors. 

Q^  Are  not  other  laius  pacific  ? 
A.  No  ;  for  they  all  breath 
diflenfion,  difcord,  and  war,  and 
divide  men  among  each  other  by 
means  of  exclufive  pretenfions  to 
truth  and  power. 

Q^  What  Is  the  ninth  character 
of  this  law  ? 

A.  To  be  equally  beneficent  to 
all  men,  and  to  teach  them  all  the 
true  method  of  being  better  and 
happier. 

B  2 


I  8       THE    LAW    OF    NATURE. 

Q^  Are  not  the  re/1  likeivife  be* 
neficent  ? 

A.  No  •,  for  none  teach  the 
true  road  to  happinefs  ;  they  all 
really  amount  to  nothing  but  per- 
nicious or  futile  performances  : 
and  this  is  proved  by  facts,  fince 
after  fo  many  laws,  religions,  le- 
giflators,  and  prophets,  Men  re- 
main ftill  as  unhappy  and  as  ig- 
norant as  they  were  five  thou- 
fand  years  ago. 

Q.^  What  is  the  loft  character  of 
the  law  of  nature  ? 

A.  It  is  its  being  of  itfelf  fuffi- 
dent  to  render  Men  happier  and 


THE    LAW   OF    NATURE.       10 

better,  becaufe  it  includes  what- 
ever is  good  and  ufeful  in  every 
other  law,  civil  or  religious :  that 
is,  it  is  in  its  eflence  the  moral 
part  of  them  all ;  fo  that  were 
they  diverted  of  it,  they  would 
be  reduced  to  the  ftate  of  chime- 
rical and  imaginary  opinions,  and 
be  of  no  practical  utility. 

Q.^  Recapitulate   all   thefc    cha~ 
rafters  ? 

A.  I  have  faid  that  the  law  of 
nature  is, 

Primitive  ; 

Immediate  s  or  of  original  ema* 
nation  j 


'20     'THE  LAW  OF  NATURE. 

Univerfal ; 

Invariable  ; 

Evident; 

Reafonable ; 

Juft; 

Pacific  ; 

^Beneficent ; 

And_of  itfelf  jfufficient  ^ 

And  it  is  becaufe  it  unites  in 
itfelf  all  thefe  attributes  of  per- 
feftion  and  of  truth,  that  there 
has  always  exiiled  in  the  human 
heart,  an  involuntary  and  fecret 
inclination  to  regard  it,  as  in  a  pe- 
culiar fenfe,  the  true  religion ,  the 
only  one  adapted  to  the  nature  of 


THE  LAW  OF  NATURE.        21 

man,  and  the  only  one  worthy  of 
God,  from  whom  it  emanates. 

Q^  If,  as  you  afferty  it  ema- 
nates immediately  from  God,  does  it 
teach  us  his  exiftence  ? 

A.  Yes  ;  very  poiitively  ;  for 
every  man,  who  obferves  with 
attention,  the  aftonifhing  fcene 
of  the  univerfe,  the  more  he  me- 
ditates on  the  properties  and  at- 
tributes of  '  each  exiftence,  and 
on  the  admirable  order  and  har- 
mony of  their  motions,  the  more 
will  he  be  convinced  that  there 
is  a  fupreme  agent,  a  univerfal 
identical  mover,  defigned'by 


22      THE   LAW   OF    NATURE. 

'the  name  God  :  and  it  is  fo  true 
that  the  law  of  nature  is  fuffici- 
ent  to  raife  us  to  the  knowledge 
of  God,  that  whatever  men  have 
pretended  to  know  of  him  by 
other  means,  has  been  conftant- 
ly  found  to  be  ridiculous  and 
abfurd  ;  and  they  have  been  ob- 
liged to  return  to  the  unchange- 
able notions  of  natural  reafon. 

Q^  Is  it  not  true  then  that  the 
followers  of  the  law  of  nature  are 
atheifts.  ? 

A.  No  :  it  is  not  true.  On 
the  contrary,  they  have  ftronger 
and  more  noble  ideas  of  the 


THE   LAW   OF    NATURE.       23 

nity  than  the  greater  part  of  man- 
kind ;  for  they  do  not  defile  it 
by  the  addition  of  the  weaknefles 
and  paffions  of  human  nature. 

Q^  What  is  the  ivorjhip  'which 
they  render  him  ? 

A.  A  worfhip  which  confiils 
entirely  in  aftion ;  in  the  obferva- 
tion  and  practice  of  all  the  rules 
which  the  fupreme  wifdom  has 
impofed  upon  the  motions  of 
each  being  ;  eternal  and  inalter- 
able rules  which  maintain  the  or- 
der and  harmony  of  the  univerfe, 
and  which,  confidered  in  relar 


24      THE   LAW    OF    NATURE. 

tion  to  man,  compofe  the  law  of 
nature. 

Q^  Was  the  law  of  tiature  ever 
known  before  the  prefent  day? 

A.  It  has  been  fpoken  of  in  eve- 
ry age.  The  greater  part  of  law- 
givers have  pretended  to  make  it 
the  bafis  of  their  laws  ^  but  they 
have  brought  forward  only  a  few 
of  its  precepts,  and  have  had  but 
vague  ideas  of  it  as  a  whole. 

Q^  Why  has  this  happened  ? 

A.  Becaufe,  though  it  is  fimplc 
in  its  bafis,  it  forks  in  its  deve- 
lopement  and  its  confequences, 
a  complicated  aggregate  which 


THE  LAW  OF  NATURE.  2£ 
requires  the  knowledge  of  a  num- 
ber of  fafts,  and  the  whole  fa- 
gacity  of  reafon,  in  order  to  be 
underftood. 

Q.^  Does  not  inJllnEl  alone  in- 
Jlruffi  us  in  the  law  of  nature  ? 

No  :  for  inftinft  fignifies  only 
that  blind  fentiment  which  leads 
us,  without  difcrimmation,  to- 
wards whatever  pleafes  our  fen- 
fes. 

Q^  Why  then  is  it  faid  that  the 
law  of  nature  is  engraven  on  the 
hearts  of  all  men  ? 

A.  It  is  laid,  for  two  reafons, 

T/?,  Becaufe  it  has  been  remarked 
C 


**  + 


26      THE   LAW   OF    NATURE. 

that  there  are  actions  and  fenti- 
ments  common  to  all  mankind, 
arifing  from  their  fimilar  organi- 
zation. 2<9j  Becaufe  it  was  an 
opinion  of  the  ancient  philofo- 
phers,  that  men  were  born  into 
the  world  with  innate  or  ready 
formed  ideas  ;  an  opinion  which 
is  now  demonftrated  to  be  an  er- 
ror. 

Q^  Do  philofophers  then   deceive 
themfelves  ? 

A.  Yes  ;   they  do. 

Q.^  How  happens  this  ? 

A.    i/?,  From  their  nature  as 
men.    2^/,  Becaufe  ignorant  per- 


THE    LAW    OF    NATURE.       27 

fons  call  every  man  who  reafons 
a  philofopher,  whether  he  rea- 
fon  well  or  ill.  3^,  Eecaufe  thofe 
who  reafon  on  a  variety  of  fub- 
jects,  and  are  the  firft  to  reafon 
on  them,  are  liable  to  deceive 
themfelves. 

Q^  Since  the  law  of  nature  is 
not  written^  may  it  not  be  conjlder- 
ed  as  arbitrary  and  ideal  ? 

A.  No  ;  becaufe  it  confifts  al- 
together in  facts,  whofe  demon- 
ilration  may  be  at  any  time  re- 
called before  the  fenfes,  and  form 
a  fcience  as  precife  and  exact  as 
thofe  of  geometry  and  mathe- 


28      THE   LAW    OF    NATURE* 

inatics :  and  this  very  circum- 
ftance,  that  the  law  of  nature 
forms  an  exaft  fcience,  is  the 
reafon  why  men,  who  are  born 
in  ignorance,  and  live  in  carelefs- 
nefs,  have,  till  this  day,  known 
it  only  fuperficially. 


THE   LAW   OF    NATURE.       29 


CHAPTER    III. 

Tie  Principles  of  the  Law  of  Na- 
ture as  they  relate  to  Man. 

<^JjNFOLD  the  principles  of  the 
laiv  of  nature  as  they  relate  to 
man  ? 

A.  They  are  (imple^  and  re- 
ducible to  fingie  fundamental  pre- 
cept. 

Q.^  What  is  this  precept  f 

A.  Se'f-prefervation. 


30      THE    LAW   OF    NATURE* 

Q.^  Is  not  happmefs  likewjfe  a 
precept  of  the  laiu  of  nature  ? 

A.  Yes  ;  but  as  happinefs  is 
an  accidental  circumftance  which 
taikes  place,  only  in  confequence 
of  the  unfolding  of  the  facul- 
ties of  man,  and  the  develope- 
ment  of  the  focial  fyftem,  it  is 
not  the  primary  and  direft  end 
propofed  by  nature.  It  is  an  ob- 
jeft  of  luxury  fuperaddcd  to  the 
neceflary  and  fundamental  objecl; 
of  felf-prefervation. 

Q.^  In  what  manner  does  nature 
ecmmand felf-prefervation.  ? 

A.  By  two  powerful  and  in- 
voluntary fenfations  \vhich  ftie  has 


THE    LAW   OF    NATURE.       3! 

attached  as  two  guides  or  guar- 
dian genii  to  all  our  adtions : 
one,  the  fenfation  of  pain,  by 
which  (lie  informs  us  of,  and 
turns  us  from  whatever  tends  to 
our  definition. 

The  other,  the  fenfation  of 
pleafure,  by  which  me  attracts 
and  leads  us  towards  every  thing 
that  tends  to  our  prefervation, 
and  the  unfolding  of  our  faculties. 

Q^  Pleafure  then  is  not  an  evil  or 
n  fifty  as  the  cafuifts  have  pretended  ? 

A.  No ;  it  is  of  that  clafs 
only  when  it  tends  to  the  deftruc- 
tion  of  life  and  health,  which, 


32      THE   LAW    OF    NATURE. 

as  the  cafuifts  themfelves  confefs, 
are  derived  to  us  from  God. 

Q^  Is  pleafure  the  principal  ob~ 
jeEl  of  our  ex'iftence  as  feme  philo- 
fophers  have  ajjerted  ? 

A.  No  ;  no  more  than  pain  is  : 
by  pleafure  nature  encourages  us  to 
live  ,  by  pain,  it  makes  us  fhrink 
from  death. 

Q^  How  do  you  prove  this  offer- 
tion  ? 

A.  By  two  palpable  fadls  ;  the 
one,  the  pleafure  carried  too  far, 
condufts  into  deftrudlion  •,  for 
inftance,  a  man  who  abufes  the 
pleafure  of  eating  and  drinking, 


THE    LAW    OF    NATURE.       33 

attacks  his  health,  and  injures 
his  exiflence.  The  other,  that 
pain  fometimes  tends  to  our  pre- 
fervation ;  for  inftance,  a  man 
who  orders  his  mortified  limb  to 
be  amputated,  fuffers  pain,  but 
it  is  in  order  that  he  may  not 
perifh  altogether* 

Q.^  But  does  not  this  prove  that 
our  fenfes  may  deceive  us  'with  re- 
fpeEl  to  this  end  of f elf -prefer  vation  ? 

A.  Yes  ;  they  may  for  a  time. 

Q^  How  do  our  fenfations  de- 
ceive us  ? 

A.  In  two  ways;  through  our 
ignorance  and  our  paflions, 


34       THE   LAW   OF    NATURE. 

Q^  When  do  they  deceive  us 
through  our  ignorance  ? 

A:  When  we  adt  without 
knowing  the  a£tion  and  effe£l  of 
obje£ls  on  our  fenfes  ;  for  in- 
ftance,  when  a  man  handles  net- 
tles without  knowing  their  qua- 
lity of  flinging  •,  or  when  he 
chews  opium  in  ignorance  of  its 
foporific  properties. 

Q.^  When  do  they  deceive  us 
through  our  pajpons.  ? 

A.  When,  though  we  are  ac- 
quainted with  the  hurtful  a£fcion 
of  obje£ls3  we,  notwithflanding, 
give  way  to  the  violence  of  our 


THE   LAW    OF    NATURE.      35 

defires  and  our  appetites  \  for 
inftance,  when  a  man  who  knows 
that  wine  inebriates,  drinks,  not- 
withilandmg,  to  excefs. 

Q^What  refultsfrom  thefefaEls  ? 

A.  The  refult  is,  that  the  ig- 
norance in  which  we  enter  the 
world,  and  the  inordinate  appe- 
tites to  which  we  give  ourfelves 
up,  are  oppofed  to  our  felf-pre- 
fervation  \  that  in  confequence, 
the  inftruciiion  of  our  minds,  and 
the  moderation  of  our  paflions, 
are  two  obligations,  or  two  laws, 
immediately  derived  from  the  firft 
law  of  prefervation. 


36      THE   LAW   OF   NATURE. 

Q.^  But  if  we  are  born  ignorant^ 
Is  not  ignorance  a  part  of  the  law 
of  nature  ? 

A.  No  more  than  it  is  for  us 
to  remain  in  the  naked  and  feeble 
ftate  of  infancy  :  far  from  its  be- 
ing a  law  of  nature,  ignorance  is 
an  obflacle  in  the  way  of  all  her 
laws.  It  is  the  true  original  fin. 

Q^  Whence  then  has  it  happened 

that  moralifts  have  exifted  ivho  con- 
j  j  , 

ftdered  it  as  a  virtue  and  y  perfec- 
tion ? 

A.  Becaufe,  through  caprice, 
or  mifanthropy,  they  have  con- 
founded the  abufe  of  our  know- 


THE  LAW  OF  NATURE.  37 
ledge  itfelf ;  as  though  becaufc 
men  mifemploy  the  faculty  of 
fpeaking,  it  were  neceflary  to 
cut  out  their  tongue  ;  as  though 
perfection  and  virtue  confided 
in  the  annihilation,  and  not  in 
the  unfolding  and  proper  em- 
ployment of  our  faculties. 

Q^  Is  injlrucllon  then  neceffarily 
indifperifiUe  for  marl's  exiftcnce  ? 

A.  Yes ;  fo  indifpenfible,  that 
without  it,  he  mufl  be  every  in-  * 
ftant  ftruck  and  wounded  by  all 
the  beings  which  furround  him  ; 
for  if  he  did  not  know  the  ef~ 
fefts  of  fire,  he  would  burn  him- 
D 


38      THE   LAW   OF   NATURE* 

felf;  of  water,  he  would  be 
drowned  •,  of  opium,  he  would 
be  poifoned.  If  in  the  favage 
{late  he  is  unacquainted  with  the 
cunning  and  fubterfuges  of  ani- 
mals, and  the  art  of  procuring 
game,  he  perifhes  with  hunger : 
if  in  a  (late  of  fociety,  he  does 
not  know  the  progrefs  of  the 
feafons,  he  can  neither  cultivate 
the  earth,  nor  provide  himfelf 
with  food  :  and  the  like  may  be 
faid  of  all  his  aftions  arifmg  from 
all  his  wants. 

Q^  But  can  many  *in  a  Jlate  of 
folltude^  acquire  all  thefe  ideas  n&~ 


THE  LAW  OF  NATURE.  39 
eeffary  to  his  exiftence  and  the  un- 
folding of  his  faculties. 

A.  No  ;  he  cannot  do  it  but 
by  the  afliftance    of  his    fellows  ^ 
living  with  hirrL  a  ftate  of  fociety.   L  £1 

Q^  But  is  not  a  Jlate  of  fociety 
a  Jlate  unnatural  to  man  ? 

A.  No  j  it  is,  en  the  contrary,  a 
neceffity,  a  law  impofed  upon 
him  by  his  very  organization ;  for, 
i/?,  Nature  has  fo  conftituted 
the  human  being,  that  he^ctoes 
not  behold  his  likenefs  of  another 
fex  without  experiencing  emo- 
tions, and' an  atfcraftion  inducing 
him  to  live  in  a  domefiic  .{late,  , 


40       THE   LAW    OF    NATURE. 

which  is  already  a  ftate  of  fo- 
ciety  :  id.  In  rendering  him  fen- 
fible,  fhe  has  fo  organized  him, 
that  the  fenfations  of  others  are 
refiefted  into  himfelf,  and  excite 
in  him  co-fentiments  of  plea- 
fure  or  pain,  which  become  the 
attractive  force  and  indiiToluble 
bond  of  focial  life :  3^,  In 
fine,  the  ftate  of  fociety  eftab- 
lifhed  on  the  wants  of  man,  is 
nothing  more  than  an  addition- 
al means  of  fulfilling  the  law  of 
prefervation :  and  to  fay,  that 
fuch  a  ftate  is  unnatural,  becaufe 
it  is  more  advanced  towards 


THE   LAW    OF    NATURE.      4! 

perfection,  is  to  fay  that  a  fruitj 
which  in  the  woods  is  bitter  and 
wild,  is  no  longer  a  production 
of  nature,  after  having  become 
fweet  and  delicious  in  the  garden 
in  which  it  has  been  cultivated. 

Q^  Why  then  have  philofophers 
denominated  the  favage  Jlate  of  life, 
a  Jlate  of  perfection  ? 

A.  Becaufe,  as  I  have  before 
obferved,  the  vulgar  have  often- 
given  the  appellation  of  philofo- 
phers,  to  capricious  perfons,  who, 
through  morofenefs,  wounded  va- 
nity, or  difguft  with  the  vices  of 
D  2 


42      THE    LAW    OF    NATURE. 

focial  life,  have  formed  a  chimeri- 
cal idea  of  the  favage  ftate,  con- 
tradictory to  their  own  fyflem  of 
the  perfe&ability  of  man. 

Q^  What  is  the  true  meaning  of 
the  ivord  philofopher  ? 

A.  The  word  philofopher  Cg- 
nifies  lover  of  wifdom  :  now, 
fmce  wifdom  confifls  in  the  prac- 
tice of  the  laws  of  nature,  that 
man  is  a  true  philofopher  who 
underftands  thefe  laws  in  their 
full  extent,  and,  with  precifion, 
renders  his  conduit  conformable 
to  them. 


THE  LAW  OF  NATURE,        43 

Q^Wkat  is  man  in  afavagejlate  ? 

A.  A  Brute  and  ignorant  animal  j 
a  mifchievous  and  ferocious  bead, 
like  a  bear  or  an  ourang-outang. 

Q^  Is  he  happy  in  fuck  a  ft  ate  ? 

A.  No;  for  he  has  but  the  fen- 
fations  of  the  moment ;  and  thefe 
fenfations  are  habitually  fenti- 
ments  of  violent  and  preffing 
wants  which  he  cannot  gratify  ; 
feeing  that  he  is  ignorant  by  na- 
ture, and  feeble  by  his  ftate  of 
infulation  from  fociety. 

Q^  Is  he  free  ? 

A.  No  :  he  is  the  moft  flavifh 
of  beings ;  his  life  depends  on 


44  THE  LAW  OF  NATURE. 
all  that  furrounds  him  •,  he  has 
not  the  power  to  eat  when  he  is 
hungry  •,  to  reft  himfelf  when 
he  is  weary,  or  to  warm  himfelf 
when  he  is  cold  :  he  is  in  danger 
of  periihing  every  inftant.  Na- 
ture, it  is  true,  has  exhibited 
fuch  beings  only,  as  it  were, 
by  chance :  and,  it  is  evident, 
that  the  efforts  of  the  human 
race  have,  from  the  beginning, 
been  employed  to  extricate  it 
from  this  ftate  of  violence  ;  fo 
ftrong  is  the  defire  of  preferva- 
ticn. 


THE    LAW   OF    NATURE.      45 
Q^  But  does   not  this  defire  cf 
f elf -prefers  at  ion  produce   in  indivi- 
duals egoifm,   that  is,  the    love    of  t* 
fe/fy  and  is  not  egoifm  abhorrent  to  £ 
the  facial  ft  ate. 

A.  No  ,  for,  if  by  egoifm  is  un-  t 
derflood  an  inclination  to  injure 
others,  it  is  no  longer  the  love  of 
felf  but  the  hatred  of  our  neigh- 
bour. The  love  of  felf,  taken 
in  its  true  fenfe,  is  not  only  con- 
fiilent  with  a  (late  of  fociety,  but 
is  likewife  its  firmeft  fupport ; 
fince  we  are  under  a  neceffity  of 
not  doing  injury  to  others,  left 


46     THE    LAW    OF    NATURE.' 

they  fhould,  in  return,  do  inju- 
ry to  ourfelves. 

Thus  the  prefervation  of  man, 
and  the  unfolding  of  his  facul- 
ties, which  have  in  view  the  fame 
end,  are  the  true  law  which  na- 
ture has  followed  in  the  produc- 
tion of  the  human  fpecies  :  and 
from  this  fimple  and  fruitful  prin- 
ciple, are  derived,  muft  be  re- 
ferred, and  ultimately  meafured 
all  our  ideas  of  good  and  evil, 
vice  and  virtue,  juftice  and  in- 
juftice,  truth  and  error,  of  what 
is  permitted  and  v/hat  .is  forbid- 


THE   LAW   OF   NATURE*      47 

den  5  the  foundation  of  all  moral 
conduft,  whether  in  the  indivi- 
dual man,  or  the  man  of  focial 
life. 


48      THE   LAW   OF   NATURE. 


CHAPTER  IV. 

Of  the  Bafts  of  Morality— Of 
Good— Of  Evil— Of  Sin— Of 
Crimes — Of  Vice  and  Virtue. 

Q^  WHAT  is  good)  according  to 
the  law  of  nature? 

A.  Whatever  tends  to  preferve 
and  ameliorate  mankind, 

O.    What  is  evil  ? 
^>*^ 

A.  Whatever  tends  to  the  de- 
finition and  deterioration  of  the 
human  race. 


LAW    OF    NATURE.       49 
Qc  What  Is  underftood  by  PHT- 
SICAL  good  or  evil,    and  MORAL 
good  or  evil  ? 

.  A.  By  the  word  plyfical>  is 
meant  whatever  afts  immediately 
upon  the  body  ;  health  is  a  phyfi- 
cal  good  ;  ficknefs  is  a  phyfical 
evil.  By  moral)  is  underftood  what- 
ever is  effected  by  confequences 
more  or  lefs  remote  :  calumny  is 
a  moral  evil ;  a  fair  reputation  is 
a  moral  good,  becaufe  .both  of 
them  are  the  occafion  of  certain 
difpofitions  and  habits  in  other 
men,  with  refpecl:  to  ourfdves, 
which  are  ufeful  or  prejudicial  to 
E 


50      THE    LAW    OF    NATURE. 

our  well-being,  and  which  at- 
tack or  contribute  to  the  means 
of  exigence. 

Q^  IFljatever  then  tends  to  pre~ 
fervatlon  or  production  is  good  ? 

A.  Yes  ;  and  this  is  the  reafon 
why  fome  legiflators  have  ranked 
in  the  clafs  of  things  pleafmg  to 
God,  the  cultivation  of  a  field> 
and  the  fruitfulnefs  of  a  woman* 

Q.  Every  thing  which  tends  to 
bring  on  death  is  of  tonfcquencc 
evil? 

A.  Yes ;  and  for  this  reafon, 
fome  legiflators  have  extended 


THE   LAW   OF  NATURE.       51 

the  idea  of  evil  and  fin  to  the 
killing  of  any  animals. 

Q^  The  murder  of  a  man,  is  it 
then  a  crime  according  to  the  law 
of  nature  ? 

A.  Yes  ;  and  the  greateil  that 
can  be  committed  ;  for  all  other 
evils  may  be  repaired  ;  but  mur- 
der can  never  be  done  away. 

Q^What  Is  a  fin  according  to 
the  laew  of  nature  ? 

A.  Whatever  tends  to  difturb 
the  order  eftabliihed  by  nature, 
for  the  prefervation  and  perfefta- 
bility  of  man  and  of  fociety. 


$2      THE   LAW   OF   NATURE. 

Q^  Can  intention  be  a  merit  or 
a  crime  ? 

A.  No  ;  for  it  is  only  an  idea 
without  reality  ;  but  it  is  a  be- 
ginning of  fin  and  evil,  by  the 
inclination  to  aft,  of  which  it  is 
the  caufe. 

Q^  What  is  virtue  according  to 
the  law  of  nature  ? 

A.  The  practice  of  actions 
which  are  ufeful  to  the  individual 
and  to  fociety. 

Q.^  What  ftgnifies  the  'word  in- 
dividual ?  , 

A.  It  fignifies  a  perfon  confider- 
cd  as  infulated  from  every  other. 


THE    LAW   OF   NATURE.      53 
Q^  What  is  via  according  to 
the  law  of  nature  ? 

A.  It  is  the  praftice  of  aftions 
prejudicial  to  the  individual  and 
to  fociety. 

Q^  Have  not  virtue  and  vice  an 
object  purely  fpiritual  and  abflr act- 
ed from  fenfe  ? 

A.  No  -,  they  are  always  ulti- 
mately referable  to  a  phyficalendj 
and  this  end  is  invariably  the  de- 
ftru6tion  or  prefervation  of  the 
body. 

Q^Have  vice  and  virtue  de~ 
grees  of  Jlrength  and  intenfity  ? 

£2 


54      THE    LAW   OF    NATURE.' 

A.  Yes  ;  according  to   the  im- 
portance of  the    faculties  which 
they  attack  or  favour  ;   and   ac- 
cording to  the  number  of  indi- 
viduals in  whom  thefe    faculties 
are  thus  aflifted  or  injured. 
'  Q^  Give  me  an  example  ? 
A.  The    adlion    of   faving    a 
man's  life  is  more  virtuous  than 
that   of  faving  his  wealth  :    the 
aft   of  faving  the   lives   of    ten 
men,  is  more  fo  than  that  of  fav- 
ing the  life  of  a  fmgle   perfon  : 
and  an  aftion  which  is  ufeful  to 
the  whole  human  race,  is  more 
virtuous   than   an    a£Hon    ufefut 
only  to  a  fingle  nation. 


THE   LAW   OF    NATURE.       55- 

Q^  ///  what  manner  does  the 
law  of  nature  prefcribe  the  prafticc 
of  good  and  virtue,  and  forbid 
that  of  evil  and  of  vice  ? 

A.  By  the  advantages  refult- 
ing  from  the  practice  of  good 
and  virtue  in  the  prefervatioii  of 
our  bodies,  and  the  injuries  which 
our  very  exiilence  receives  from 
the  practice  of  evil  and  vice. 

Q^  Its  precepts  then  are  found  in 
and  founded  upon  action  ? 

Q^Yes  ;  they  are  action  itfelf, 
confidered  in  its  prefent  eiFecl:, 
and  its  future  confequences. 

Q^  What  divifion  do  you  make  of 
the  virtues  ? 


56      THE   LAW   OF    NATURE. 

-A.  We  divide  them  into  three 
clafles  ;  ifi,  Private  virtues,  or 
thofe  which  refer  to  fmgle  and 
infulated  perfons ;  idy  Domeilic 
virtues,  of  thofe  which  relate  to 
families  ;  3^,  Social  virtues,  or 
thofe  which  refpecT;  fociety  at 
large. 


THE   LAW   OF    NATURE. 


CHAPTER    V. 

Of  Individual  or  Private  Virtues—* 
Of  Knowledge. 


are  tie  private  vir- 
tues ? 

A.  There  are  five  principal 
ones  :  namely,  knowledge  ;  which 
comprehends  prudence  and  wif- 
dom. 

zd.  Temperance  j  which  in* 
eludes  fobriety  and  chaltity. 


5  3       THE   LAW   OF    NATURE. 

%d.  Courage  ;  or  ftrength  of 
body  and  mind. 

4**.  Adivity  ;  that  is,  the 
love  of  labour,  and  a  proper  em- 
ployment of  our  time. 

$th.  Laftly  ;  cleanlinefs,  or 
purity  of  body,  as  well  in  our 
cloathing,  as  in  our  dwellings. 

Q.^  Ho<w  does  the  law  of  nature 
prescribe  to  its  the  poffe/fion  of  know- 
ledge ? 

A.  In  this  way  :  The  man  who 
is  acquainted  with  the  caufes  and 
effe£is  of  things,  provides  in  a 
very  extenfive  and  certain  manner 
for  his  own  preservation,  and  the 


THE    LAW   OF   NATURE*      59  . 

developement  of  his  faculties* 
Knowledge  is  for  him,  as  it  were 
light  a£ling  upon  its  appropriate 
organ,  making  him  difcern  all  the 
objefts  which  furround  him,  and 
in  the  midfl  of  which  he  moves, 
with  precifion  and  clearnefs.  And 
for  this  reafcn,  we  ufed  to  fay 
an  enlightened  man,  to  deiignate. 
a  wife  and  well  informed  man. 
By  the  help  of  knowledge  and 
information,  we  are  never  left 
\vithout  refources,  and  means  of 
fubfiftence,;  and  whence  a  philo- 
fopher,  who  had  fufFered  fhip- 
wreck,.  obferved  juftly  to  hi* 


60      THE   LAW    OF    NATURE. 

companions,  who  were  lamenting 
the  lofs  of  their  fortunes,  "  As 
«  for  me,  I  carry  all  my  fortune 
"  in  myfelf." 

Q^  What  is  the  vice  oppofed  to 
knowledge  ? 
.    A.  Ignorance. 

CX^  Hoiv  does  tbe  laiy  of  nature 
forbid  ignorance  ? 
.  A.  By  the  great  injury  which 
our  exiilence  fuftains  from  it  : 
for  the  ignorant  who  are  unac- 
quainted with  either  caufes  or  ef- 
fefts,  commit  every  inftant  mif- 
takes^the  moil  pernicious  to  them- 
felves  or  others  :  like  a  blind  man 


THE  LAW  OF  NATURE.  6l 
who  walks  groping  his  way,  and 
who  at  every  ftep  Humbles  againfl, 
or  is  joflled  by  his  companions. 

Q.^  What  difference  is  there  be- 
tween an  ignorant  man  and  a  fool  f 
A.  The  fame  that  there  is  be- 
tween a  blind  man  who  ingenu- 
Oufly  acknowledges  his  want  of 
fight,  and  a  blind  man  who  pre- 
tends to  fee  diflin£tly.  Folly  is 
ignorance  with  a  fuperadded  pre- 
tention  to  knowledge. 

Q^  Are  ignorance  and  folly  com- 
mon ? 

A.  Yes,  very   common  :  they 
are  the  habitual  and  general  difea* 
F 


62      THE    LAW    OF    NATURE. 

fes  of  mankind.  Above  three 
thoufand  years  fines,  the  wifeft 
of  men  obferved,  that  the  num- 
ber of  fools  is  infinite  ;  and  the 
world  has  not  changed. 

Q.^  Hoiu  happens  this  ? 

A.  Becaufe  to  become  inform- 
ed, is  the  work  of  much  time  and 
labour  ;  and  becaufe  men,  born 
ignorant,  but  fearful  of  trouble, 
find  it  more  convenient  to  remain 
blind,  and  pretend  to  fee  clearly, 

Q^  What  .difference  is  there  be- 
tween the  man  of  learning  and  the. 
man  of  <wifdom  ? 


tTHE   LAW    OF    NATURE.      63 

A.  The  man  of  learning  pof- 
fefles  the  theory,  and  the  man  of 
wifdom  the  practice . 

Q.^  What  is  prudence  ? 

A.  An  anticipated  view,  a 
forefight  of  effects,  and  the  con- 
fequences  of  every  event :  a  fore- 
fight  by  which  a  man  avoids  the 
dangers  which  threaten  him,  and 
feizes  and  raifes  up  opportunities 
which  are  favourable  :  whence  it 
appears,  that  he  provides  on  a 
large  and  fure  fcale,  for  his  pre-* 
fent  and  future  confervation  ; 
while  the  imprudent  man,  who 


64       THE    LAW   OF   NATURE. 

neither  calculates  his  progrefs  nor 
his  conduct,  the  efforts  required, 
nor  the  refinances  to  overcome, 
falls  every  moment  into  a  thou- 
fand  difficulties  and  dangers,  which 
more  or  lefs,  flowly  deftroy  his 
faculties  and  his  being. 

Q^  When  the  go/pel  declares, 
Happy  are  the  poor  in  fpirit,  Does 
it  mean  the  ignorant  and  impru~ 
dent  ? 

A.  No  5  for  at  the  fame  time 
that  it  advifes  the  fimplicity  of 
doves,  it  connects  with  it  the  pru- 
dent cunning  of  the  ferpent.  By 


THE    LAW    OF    NATURE.       65 

fimplenefs  of  fpirit  is  meant  rec- 
titude ;  and  the  precept  of  the 
gofpel  is  no  other  than  that  of 
nature. 


66      THE   LAW   OF   NATURE. 


CHAPTER  VI. 

Of  Temperance. 

Q^  WHAT  is  temperance  ? 

A.  A  well  regulated  employ- 
ment of  our  faculties;  which 
prevents  our  ever  exceeding  in 
our  fenfible  pleafures  the  end 
of  nature,  felf-confervation.  It 
is  the  moderation  of  our  paf- 
fions. 

Q.^  What  is  the  vice  oppofed  to 
temperance,  ? 


TftE   LAW   OF    NATURE.      67 

A.  The  want  of  government 
over  our  paflions  5  an  over-great 
cagernefs  to  poflefs  enjoyments : 
in  a  word,  cupidity. 

Q^  What  are  the  principal 
branches  of  temperance  ? 

A.  Sobriety,  and  continence 
or  chaflity. 

Q^  In  what  manner  does  the 
/aw  of  nature  enjoin  fobriety  ? 

A.  By  its  powerful  influence 
ever  our  health.  The  man  of 
fobriety  digeils  his  food  with 
comfort ;  he  is  not  opprefled  by 
the  weight  of  his  aliment :  his 
ideas  are  clear  and  eafily  impvef- 


68       THE    LAW    OF    NATURE. 

fed  ;  he  performs  every  function 
well ;  he  attends  with  diligence 
to  his  bufinefs ;  he  grows  old  free 
from'  ficknefs  ;  he  does  not  throw 
away  his  money  in  remedies  for 
diforders.;  he  enjoys  with  gay 
good  humour  the  goods  which 
fortune  or  prudence  have  procur- 
ed for  him.  Thus  does  gener- 
ous nature  make  a  thoufand  re- 
wards flow  from  a  fingle  virtue. 

Q.^  By  what  means  dees  fie  pro* 
tibit  gluttony  ? 

A.  By  the  numerous  evils  at- 
tached to  it.  The  glutton,  op- 
preffed  by  his  aliment^  digeits 


THE  LAW  OF  NATURE.  69 
with  pain  and  difficulty ;  his  head 
difturbrd  by  the  fumes  arifing 
during  bad  digeftion,  is  incapable 
cf  receiving  neat  and  clear  ideas ; 
he  gives  himfelf  up  with  fury  to 
the  inordinate  movements  of  lux- 
ury and  anger,  which  deftroy  his 
health ;  his  body  becomes  fat, 
heavy,  and  unfit  for  labour  ;  he 
pafTes  through  painful  and  ex- 
penfive  fits  of  ficknefs ,  he  rarely 
lives  to  old  age,  and  his  latter 
part  of  life  is  marked  by  infirmi- 
ty and  difguft. 

Q^  Ought  we  to  look  upon  ob* 
ftinence  and  fafting  as  virtuous  ac- 
tions. ? 


^O      THE    LAW    OF    NATURE. 

A.  Yes ;  after  we  have  eaten 
too  much  •,  for,  in  that  cafe,  ab- 
flinence  and  failing  are  efficaci- 
ous and  fimple  remedies;  but 
when  the  body  has  need  of  nou- 
rimment,  to  refufe  it  and  let  it 
fuffer  through  thirft  or  hunger, 
is  madnefs,  and  a  real  fin  againft 
the  law  of  nature. 

Q^  In  ewbat  light  does  this  law 
confider  drunkennefs  ? 

A.  As  the  vileft  and  moft  per- 
nicious of  vices.  The  drunkard 
deprived  of  the  fenfe  and  reafon 
given  us  by  God,  profanes  the 
gifts  of  the  divinity  j  he  lowers 


THE  LAW  OF  NATURE.        7! 

himfelf  to  the  condition  of  the 
brutes ;  incapable  of  directing 
his  fteps,  he  totters  and  falls  as 
in  a  fit  of  epilepfy  :  he  wounds 
himfelf,  and  endangers  his  own 
life  :  his  weaknefs  in  this  ft  ate 
renders  him  the  play-thing,  and 
the  fcorn  of  all  around  him  :  he 
contracts,  during  his  drunken- 
nefs,  ruinous  engagements,  and 
lofes  the  management  of  his  af- 
fairs :  he  fuffers  violent  and  out- 
rageous obfervations  to  efcape 
him,  which  raife  him  up  ene- 
rnicsj  and  bring  him  to  repent- 
ance :  he  fills  his  houfe  v/. 


72      THE    LAW   OF    NATURE. 

trouble  and  chagrin  ;  and  he  con- 
cludes by  a  premature  death,  or 
an  old  age,  comfortlefs  and  dif- 
eafed. 

Q^  Does  the  law  of  nature  abfo~ 
lutely  forbid  the  ufe  of  wine  ? 

A.  No ;  it  only  forbids  the 
abufes  of  it ;  but  as  the  paflage 
from  the  proper  to  the  improper 
ufe  of  it,  is  for  the  vulgar,  very 
fliort  and  eafy,  perhaps  thofe  le- 
giflators  who  have  forbidden  the 
ufe  of  wine,  have,  in  fo  doing, 
rendered  a  fervice  to  mankind. 

Q^Does  the  law  of  nature  for- 
bid the  ufe  of  certain  meats  and 


THE  LAW  OF  NATURE.  73 
vegetables,  on  certain  days,  or  dur- 
ing certain  feafons  ? 

A.  No ;  it  forbids  only  what 
is  abfolutely  prejudicial  to  health  ; 
its  precepts  on  this  fcore  vary  as 
men  do,  and  compofe  a  very 
delicate  and  important  fcience ; 
for  the  quality,  the  quantity,  and 
the  combination  of  our  aliments, 
have  a  very  great  influence,  not 
only  on  the  momentary  affections 
of  the  mind,  but  iikewife  on  its 
habits  and  difpoiitions.  A  man 
failing  is  not  the  fame-  as  after  a 
repail,  though  of  the  moft  fober 
kind.  A  glafs  of  wine,  a  diih 
G 


74      THE   LAW    OF    NATURE, 

of  coffee,  produce  various  de- 
grees of  vivacity,  activity,  difpo- 
{ition  to  anger,  fadnefs  or  gaiety  : 
one  fpecies  of  food,  becaufe  it  lies 
heavy  on  the  ftomach,  renders  a 
perfon  morofe  and  peevifh  ;  ano- 
ther which  is  eafily  digeiled,  dif- 
pofes  to  cheerfuJnefs  and  love, 
and  produces  in  us  an  inclina- 
tion to  be  obliging.  The  ufe  of 
vegetables,  as  they  afford  little 
nourifhment,  render  the  body 
weak,  and  induce  repofe,  inac- 
tivity and  mildnefs  of  character : 
the  ufe  of  flefh-meats,  as  they 
nourifh  much,  and  of  Qurituou* 


THE    LAW    OF    NATURE.       75 

liquors  as  they  ftimulate  the 
nerves,  induce  livelinefs,  reftlefs- 
nefs,  audacity.  Now,  from  thefe 
habits  of  taking  different  kinds 
of  food,  refult  conftitutional  ha- 
bits, which  form  in  the  end  va- 
rious temperaments,  each  diftin- 
guifhed  by  a  peculiar  character : 
and  hence  it  appears,  why  in 
hot  countries  legiilators  have  pro- 
mulgated as  laws,  rules  of  diet. 
Long  experience  had  taught  the 
ancients,  that  the  dietetic  fcience 
compofed  a  confiderable  portion 
of  that  of  morals  :  among  the 
Egyptians,  among  the  ancient 


76      THE    LAW    OF    NATURE. 

Perfians,  and  even  among  the 
Greeks,  in  their  Areopagus,  af- 
fairs of  confequence  were  never 
debated  on,  except  the  members 
of  the  council  were  failing;  and 
it  has  been  remarked,  that  among 
every  people  who  deliberate  dur- 
ing t|ie  warmth  of  a  repafl,  or 
during  the  fumes  of  digefdon, 
the  debates  are  invariably  furious 
and  turbulent,  and  their  refults 
frequently  unreafonable  and  def- 
tru&ive  of  the  public  peace. 


THE   LAW   OF   NATURE.      77 


CHAPTER    VII. 
Of  Continence. 

QC  DOES  the  law  of  nature  pre- 
fcribe  continence  ? 

A.  Yes ,  becaufe  moderation 
in  the  enjoyment  of  the  moft  vio- 
lent of  our  fenfations,  is  not 
only  ferviceable,  but  indifpenfible 
for  the  maintenance  of  our  ftrength 
and  health ;  and  becaufe  it  may 
be  demonflrated  by  a  fimple  cal- 
G2 


78       THE   LAW   OF    NATURE. 

dilation,  that  in  return  for  a  few 
minutes  of  privation,  we  are  re- 
paid by  long  days  of  vigour  of 
mind  and  body. 

CX  How  does  it  forbid  libertin- 
ifm  ? 

A.  By  the  innumerable  evils 
which  it  entails  upon  our  exift- 
ence,  phyfical  and  moral.  The 
man  who  abandons  himfelf  to  it, 
becomes  enervated  and  languid  ; 
he  is  no  longer  able  to  attend  to 
his  ftudies  or  his  bulmefs  ;  he 
contracts  idle  and  expeniive  ha- 
bits, which  diminifh  his  means  of 
livelihood,  his  reputation  and  his 


THE    LAW    OF    NATURE.       79 

credit  \  his  intrigues  occafion  him 
embarraflrnents,  cares,  quarrels, 
and  law-fuits,  not  to  take  into 
the  account  heavy  and  grievous  dif- 
eafes  j  the  decreafe  of  his  flrength 
by  an  internal  and  flow  poifon  ; 
the  (tupefa£Hon  of  his  intellect: 
by  the  exhauftion  of  the  nervous 
influence  ;  and  laflly  a  premature 
and  infirm  old  age. 

Q^  Is  that  confummats  chajlity 
which  is  fo  much  inculcated  in  mo- 
nafllc  itiflitiitiofiS)  regarded  as  a 
virtue  by  the  natural  law  ? 

A.  No;  for  fuch  chaftity  is 
nelllier  of  utility  to  the  fociety 


8o      THE   LAW   OF   NATURE. 

at  large  where  it  is  prevalent,  nor 
even  to  the  individuals  who  are 
rigoroufly  obfervant  of  it :  nay, 
it  is  demonftrably  prejudicial  to 
both.  In  the  firil  place,  it  is  de- 
trimental, to  fociety  at  large,  be- 
caufe  it  checks  the  progrefs  of  its 
population,  which  is  one  of  its 
great  fources  of  wealth  and  pow- 
er:  and,  becaufe  the  perfons, 
who  devote  themfelves  to  a  life 
of  celibacy,  by  confining  their 
views  and  affections  within  the 
narrow  fphere  of  their  own  ex- 
Silence,  for  the  moil  part  con- 
trait  a  felfifli  partiality  for  them- 


THE    LAW    OF    NATURE.       8 1 

felves,  which  alienates  their  minds 
from  the  general  interefts  of  the 
community. 

In  the  fecond  place,  it  is  inju- 
rious to  individuals,  becaufe  it 
excludes  them  from  a  multiplici- 
ty of  affeftions  and  relations, 
which  have  a  coniiderahle  mare 
in  the  formation  of  the  domeilic 
and  focial  virtues.  Again,  it 
frequently  happens,  from  the  cir- 
cumilances  of  age,  temperament, 
and  diet,  that  abfolute  continence 
impairs  the  health,  and  lays  the 
foundation  of  ferious  difeafes,  by 
Counteracting  tliofe  laws  by  which 


$2       THE    LAW   OF   NATURE. 

nature  maintains  and  perpetuates 
the  fpecies.  Not  to  mention  that 
thofe  who  are  fuch  rigid  and  en- 
thufiaftic  advocates  for  unlimited 
abftinence  in  this  refpeft,  even 
where  their  fmcerity  cannot  be 
called  in  queftion,  totally  militate 
againft  their  own  dofhrine,  which 
confecrates  the  law  of  nature  by 
the -well  known  command,  a  Be 
«  fruitful  and  multiply" 

Q^  Why  is  chaftity  confidered  as 
a  virtue  of  greater  importance  to 
women  than  to  men  ? 

A.  Becaufe  the  breach  of  chaf- 
tity  ia  women  is  attended  with 


THE    LAW    OF    NATURE.       8j- 

far  more  alarming  and  injurious 
confequences  to  themfelves  and 
to  fociety ;  for,  exclufive  of  the 
afflictions  and  difeafes  of  every, 
denomination  to  which  they  are 
liable  in  common  with  the  other 
fex,  they  incur  all  the  various 
inconveniences  that  precede,  ac- 
company, and  follow  a  ftate  of 
motherhood,  of  which  they  run 
the  hazard ;  and  if  this  mould 
chance  out  of  the  p#le  of  the  law, 
they  become  expofed  to  the  fconi 
and  derifion  of  the  world,  which 
unavoidably  embitters  the  remain-* 
ing  portion  of  their  exiftence. 


84      THE    LAW    OF    NATURE. 

Again  they  are  furcharged  with 
the  expences  arifing  from  the 
maintenance  and  education  of 
children  that  are  unprotected  and 
without  relations :  by  which  means 
they  become  impoverifhed  and 
diftrefled,  both  in  mind  and  for- 
tune. In  this  (late,  deprived  of 
that  frefhnefs  and  that  health  in 
which  their  charms  chiefly  con- 
fift,  carrying  about  with  them  an 
unufual  and  painful  burden,  they 
are  lefs  fought  after  by  the  men  ; 
they  find  no  folid  eftablifhment, 
they  fall  into  poverty,  mifery, 
abafement,  and  drag  on  in  wret- 


THE    LAW    OF    NATURE.       85 

chednefs,  a  life  of  abject  unhap- 
pinefs. 

Q^  Does  the  Jaw  of  nature  dc- 
fcend    to  fcruple    our    deftres     or 
thoughts  ? 

A.  Yes  ;  becaufe  according  to 
the  phyfical  laws  of  the  human 
body,  thoughts  and  defires  awaken 
the  fenfes,  and  foon  ftimulate  to 
action.  Moreover,  by  another  law 
of  nature,  in  the  organization  of 
our  body,  thefe  actions  become 
a  fpecies  of  mechanical  want,  re- 
peated according  to  periods  of 
days  or  weeks  ;  fo  that  at  any  given 
epoch/  the  want  or  defire  to  per- 
il 


86      THE   LAW   OF   NATURfc. 

form  a  given  aftion,  or  produce 
a  given  fecretion,  always  arifes : 
and  if  this  a£tion  or  fecretion  are 
prejudicial  to  health,  the  habit 
becomes  definitive  of  life  itfelL 
Thus  defires  and  thoughts  become 
of  real  importance  in  nature. 

Q.^  Ought  ntodefty  to  be  confidsr- 
ed  as  a  virtue  ? 

A.  Yes;  becaufe modefty, con- 
fidered  as  a  bafliful  timidity  with 
regard  to  certain  aftions,  maintains 
the  mind  and  body  in  all  the  habits 
tending  to  the  good  order  and 
felf-prefervation  of  the  individual; 
A  modeft  woman  is  efteemed* 


THE   LAW   OF    NATURE,      87 

fought  after,  eftablifhed  in  all 
the  advantages  of  fortune  which 
affure  her  exiftence,  and  render 
it  agreeable  ;  while  the  immodeft 
woman  and  the  proftitute  are  de- 
fpifed,  rejefted,  and  abandoned 
to  mifery  and  difgrace. 


88       THE    LAW    OF    NATURE. 


CHAPTER   VIII. 

Of  Courage  and  AcJivity* 

CX^  /[RE  courage  and  Jlrength  of 
body  and  wind,  virtues  according 
to  the  law  of  nature? 

A.  Yes  •,  and  very  important 
virtues ;  for  they  are  efficacious 
and  indifpenfible  means  of  effect- 
ing our  prefervation  and  well- 
being.  The  courageous  and  ftrong 
man  repels  oppreilion ,  defends 


THE   LAW   OF   NATURE.      §$ 

his  life,  his  liberty,  his  property  ; 
by  his  labour  he  procures  for 
himfelf  fubfiftence  in  abundance, 
and  enjoys  it  with  tranquillity  and 
peace  of  mind.  If  any  misfor- 
tune happens  to  him  from  which 
his  prudence  could  not  guard  him, 
he  fupports  it  with  firmnefs  and 
refignation  ;  and,  for  this  reafon, 
the  ancient  moralifts  accounted 
ftrength  and  courage  among  their 
four  principal  virtues. 

Q.^  Ought    vueaknefs    and   cow* 
fir  dice  to  be  confidered  as  vices  ? 

A.  Yes  -,  fincc  it  is  true  that 

H    2 


po      THE   LAW   OF    NATURE. 

they  are  connected  with  athoufand 
calamities.  The  weak  and  cow- 
ardly live  in  the  midft  of  care,  and 
in  perpetual  agony ;  their  health 
is  undermined  by  the  terror  they 
are  under,  often  an  ill-founded 
one,  of  danger  and  attack :  and 
this  terror,  which  is  itfelf  an  evil, 
is  not  the  remedy  of  any  other 
evil ;  on  the  contrary,  it  renders 
man  a  flave  to  whoever  is  delir- 
ous  of  opprefling  him:  and  by 
the  fubjeftion  and  abafement  of 
all  his  faculties,  degrades  and  cor- 
rupts  his  means  of  exiftence,  and 
makes  his  life  depend,  as  it  were, 


THE    LAW   OF    NATURE.      pi 

on  the  will  and  caprice  of  other 
men. 

Q^  But  after  what  you  have 
faid  of  the  influence  of  aliments^ 
are  not  courage  and  Jlrength,  as 
well  as  many  ether  virtues,  in  a, 
great  meafure  the  effect  of  our  tem- 
perament,  or  phyjical  conftitution  ? 

A.  Yes ;  this  is  true,  to  fuch 
a  degree,  that  thefe  qualities  are 
tranfmitted  to  us  in  our  birth, 
and  by  our  blood,  with  the  ele- 
ments on  which  thefe  depend. 
Repeated  and  unvarying  fafts 
prove,  that  in  every  race  of  ani- 
mals, certain  phyfical  and  moral 


£2  THE  LAW  OF  NATURE, 
qualities  attached  to  the  various 
individuals  of  each  race,  are 
augmented  or  diminifhed  accord- 
ing  to  the  combinations  and  ad- 
mixture which  take  place  be- 
tween the  feveral  races. 

Q.  But  if  our  wills  and  exer- 
tions are  not  fuffi  dent  to  procure  us 
tkefe  qualities^  is  it  a  crime  in  us 
to  be  dejlitutt  of  them  ? 

A.  No  :  it  is  not  a  crime,  but 
a  misfortune  ,  it  is  what  the  an- 
cients called  a  melancholy  fata- 
lity :  but  even  in  this  cafe,  it  ftill 
is  in  fome  meafure  in  our  power 
to  acquire  them;  for,  from  the 


THE    LAW    OF    NATURE.       93 

moment  that  we  have  learnt  on 
what  phyfical  elements  depend 
fuch  and  fuch  qualities,  we  arc 
enabled* to  prepare  for  their  pro- 
duftion,  and  to  excite  them  to 
unfold  themfelves  by  an  able  ma- 
nagement of  the  elements  ;  and 
in  this  conliflis  the  fcience  of  edu- 
cation, which,  according  as  it  is 
directed,  perf e  els  or  renders  worfe, 
both  individuals  and  entire  races, 
fo  as  to  change  altogether  their 
nature  and  inclinations  :  and  this 
it  is  which  renders  fo  important 
the  knowledge  of  the  laws  of  na- 
ture, by  which  thefe  operations 


94       THE    LAW   OF    NATURE. 

and  changes  are  effected  with  cer- 
tainty and  of  neceffity. 

Q.  Why  do  you  fay  that  activi- 
ty is  a  virtue  according  to  the  law 
pf  nature? 

A.  Becaufe  the  man  who  la- 
bours and  employs  his  time  ufe- 
fully,  derives  from  fo  doing,  in* 
numerable  advantages  with  re- 
fpe£l  to  his  exiftence.  Is  he  poor  ? 
his  labour  furnifhes  him  with  fub- 
(iftence  :  and  if,  in  addition,  he 
is  fober,  continent,  and  prudent, 
he  foon  acquires  many  conve- 
niences, and  enjoys  the  fweets 
of  life  :  his  very  labour  produces 


THE    LAW   OF    NATURE.      p£ 

in  him  thofe  virtues  \  for  as  long 
as  he  continues  to  employ  his 
mind  and  his  body,  he  is  not  af- 
fected by  inordinate  defires  \  he 
is  free  from  dullnefs  ;  he  con- 
traits  mild  and  pleafant  habits; 
he  augments  his  ftrength  and  his 
health,  and  arrives  to  an  old  age 
of  felicity  and  peace. 

Q^  Are  idlenefs  and  Jloth  then 
vices  in  the  order  of  nature  ? 

A.  Yes ;  and  the  moil  perni-* 
cious  of  all  vices  ;  for  they  lead 
to  every  other.  In  idlenefs  and 
{loth  man  remains  ignorant,  and 
even  lofles  die  knowledge  which 


96      THE    LAW    OF    NATURE. 

he  had  before    acquired,    falling 
into  all  the  evils  which  accompa- 
ny ignorance  and  folly.     In  idle- 
nefs  and  floth,  man,  devoured  by 
liftlefs  dullnefs,  gives  himfelf  up 
to  all  the   lufts  of  fenfe,  whofe 
empire,    as   it  increafes  and  ex- 
tends from  day  to  day,  renders 
him  intemperate,  gluttonous,  lux- 
urious, enervate,  cowardly,  bafe, 
and  defpicable.     The  certain  ef- 
fects of  all  which  vices  are,  the 
ruin  of  his  fortune,  the  wafting 
of  his  health,  and   the   termina- 
tion of  his  life  in  the  anguifh  of 
difeafe  and  poverty. 


LAW   OF   NATU&fe.      C)f 

Q^  If  I  underfland  you,  it  would 
appear  that  poverty  is  a  vice  ? 

A.  No ;  it  is  not  a  vice  j  but 
ftill  lefs  is  it  a  virtue ;  for  it  is 
much  more  frequently  injurious 
than  ufeful ;  it  is  even  common- 
ly the  refult  of  vice,  or  its  firil 
occaflon  \  for  every  individual 
vice  conduces  towards  indigence  ; 
even  to  the  privation  of  the  ne- 
ceflaries  of  life ;  and  when  a 
man  is  in  want  of  the  neceflaries, 
he  is  on  the  point  of  endeavour- 
ing to  procure  them  by  vicious 
methods :  that  is,  methods  hurt- 


£8      If  HE   LAW  OF   NATtJRE. 

ful  to  fociety.  All  the  private 
virtues,  on  the  contrary,  tend  to 
procure  for  man  an  abundance 
of  fubfiftence  5  and  when  he  has 
more  than  he  can  confume,  it  be- 
comes more  eafy  for  him  to  give 
to  others,  and  to  perform  actions 
ufeful  to  fociety. 

Q^  Do  you  look  lipon  riches  as  a 
virtue  ? 

A.  No ;  but  flill  lefs  are  they  a 
vice.  It  is  their  employment  only 
which  can  be  denominated  virtu- 
ous or  vicious,  according  as  it  is 
ufeful  or  hurtful  to  mail  and  to 


THE  LAW  OF  NATURE.  99 
fociety.  Wealth  is  an  inftru- 
ment,  whofe  ufe  and  employ- 
ment only  determine  its  viciouf* 
nefs  or  virtue. 


XOO    THE   1AW   OF   NATURE* 


CHAPTER  IX. 

Of  Ckanlinefs. 

Q.   ^/VHT  do  you  rank  ckanlinefs 

in  tie  clafs  of  virtues  ? 

A.  Bccaufe  it  is  really  one  of 
the  moft  important,  as  it  has  a 
powerful  influence  on  the  health 
and  -preservation  of  the  body. 
Ckanlinefs,  as  well  in  our  gar- 
ments as  in  our  dwellings,  pre- 
vents the  pernicious  effe&s  of 


THE   LAW   OF   NATURE.     IQI 

dampnefs,  of  bad  fmells,  and  of 
contagious  vapours  arifing  from 
fubftances  abandoned  to  putrify  : 
cleanlinefs  keeps  up  a  free  per- 
fpiration,  renews  the  air,  refrelh- 
es  the  blood,  and  even  animates 
and  enlivens  the  mind.  Whence 
we  fee  that  perfons  attentive  to 
the  cleanlinefs  of  their  perfons 
and  their  habitations,  are  in  ge- 
neral more  healthy,  and  lefs  ex- 
pofed  to  difeafes  than  thofe  who 
live  in  filth  and  nailinefs  ;.  and  it 
may  moreover  be  remarked,  that 
cleanlinefs  brings  with  it,  through* 

l^ 


J02    THE   LAW   OF   NATURE. 

out  every  part  of  domeftic  dif- 
cipline,  habits  of  order  and  ar- 
rangement, which  are  among  the 
firft  and  beft  methods  and  ele- 
ments of  happinefs. 

Q^  //  uncleanllnefs  then,  orfl- 
thinefsy  a  real  vice  ? 

A.  Yes;  as  real  as  drunken- 
nefs,  or  as  floth,  from  which,  for 
the  moft  part,  it  derives  its  origin. 
Uncleanlinefs  is  a  fecondary,  and 
often  a  firft  caufeof  a  multitude  of 
flight  diforders,  and  even  of  dan- 
gerous fickneffes.  It  is  well  known 
in  medicine,  that  it  generates  the 
itch,  the  fcald-head,  the  leprofy, 


THE    LAW   OF    NATURE.    103 

no  lefs  certainly  than  the  fame 
diforders  are  produced  by  cor- 
rupted or  acrid  aliments  :  that  it 
contributes  to  the  contagious  pow- 
er of  the  plague  and  of  malig-r 
nant  fevers ;  that  it  even  gives 
birth  to  them  in  hofpitals  and  pri* 
fons :  that  it  occafions  rheuma- 
tifm  by  incrufting  the  Ikin  with 
dirt,  and  checking  perfpiration  j 
not  to  mention  the  difgraceful  in- 
convenience of  being  devoured  by 
infects,  the  unclean  appendage 
of  abject  mifery. 

For  this  caufe,  the  greater  part 
of   the    ancient  legiflators  have 


104    THE    LAW    OF    NATURE. 

eonftituted  cleanlinefs,  under  the 
title  of  purity,  one  of  the  eflen- 
tial  dogmas  of  their  feveral  reli- 
gions :  hence,  the  reafon  of  their 
driving  from  fociety,  and  fubj  ebb- 
ing even  to  corporal  punifhment, 
thofe  who  fuffered  themfelves  to 
fce  attacked  by  the  difeafes  which 
are  engendered  by  uncleanlinefs  ; 
why  they  inftituted  and  confe- 
crated  the  ceremonies  of  ablution, 
bathing,  baptifm,  and  of  purifi- 
cation even  by  fire,  and  by  the 
aromatic  effluvia  of  incenfes, 
myrrhs,  benzoin,  &c.  So  that 
the  whole  fyftem  of  impure  taints* 


THE   LAW    OF    NATURE.    IOJ 

aU  thofe  rites  referring  to  things 
clean  and  unclean,  which  in  after 
times  degenerated  into  prejudices 
and  abufes,  were,  in  their  origin, 
derived  from  the  judicious  ob- 
fervations  made  by  wife  and  well- 
informed  men,  on  the  great  influ- 
ence which  the  cleanlinefs  of  the 
body,  both  with  refpecl  to  its 
cloathing  and  its  habitation,  pof- 
fefles  over  the  health,  and  by  an 
immediate  confequence,  over  the 
mind  and  the  moral  faculties. 

Thus  all  the  individual  or  pri- 
vate virtues  have  for  their  more  or 
lefs  direct,  and  more  or  lefs  proxi*- 


10(5   THE   LAW  OF   NATURE. 

mate  end,  the  prefervation  of  the 
man  who  pra£tifes  them ;  while 
by  the  prefervation  of  each  indi- 
vidual, they  tend  to  infure  that 
of  the  family  and  of  fociety  at 
large,  which  is  nothing  more  than 
the  united  fum  of  thofe  individu-* 
ak. 


THE   LAW   OF    NATURE.    107 


CHAPTER  X. 

Of  Dome/tic  virtues. 

Q^  yyHAT  do  you  mean  by  do* 
meftic  virtues  ? 

A.  I  mean  the  pra6lice  of 
thofe  aftions  which  are  ufeful  to 
a  family,  that  is,  to  a  number  of 
perfons  living  under  one  roof. 

Q^  What  are  thofe  virtues  ? 

A.  Oeconomy,  parental  affec- 
tion, conjugal  love,  iSlial  love, 


JO&    T&E   LAW   OF   NATURE* 

brotherly  love,  and  the  fulfilment 
of  the  reciprocal  duties  of  matter 
and  fervant. 

Q.^  What  is  Oeconomy  ? 

A.  Taken  in  its  moil  extenfivd 
fignification,  it  is  the  proper  ad- 
miniftration  of  whatever  concerns 
the  exiftence  of  the  family  or 
houfehold;  but  as  fubfiftence  holds 
the  firft  rank  among  thefe  cir- 
cumftance's,  the  word  ceconomy 
has  been  reftricHed  to  the  em- 
ployment of  our  money  in  pro- 
curing for  us  the  primary  wants 
•of  life. 


LAW   OF   NATURE.     1 09 

Q^  Why  is  Occonomy  a  virtue  ? 
A.  Becaufe  the  man  who  cra- 
ters into  no  ufelefs  expence  al- 
ways pofiefles  a  fuperabundance, 
which  conftitutes  real  wealth,  and 
by  means  of  which  he  procures 
for  hirnfelf  and  his  family,  all 
that  is  truly  ufeful  and  conve- 
nient ;  without  taking  into  the 
account,  that  by  this  means  he 
cnfures  to  himfelf  refources  a- 
gainft  accidental  and  unforefeen 
lofles  ;  fo  that  himfelf  and  his  fa- 
mily live  in  a  tranquil  and  plea- 
fant  ftate  of  eafe,  which  is  the 
bads  of  all  human  happiriefs* 


110    THE   LAW    OF   NATURE, 

Q^  Are  dtffipation  and  prodiga- 
lity then  vices  ? 

A.  Yes  ;  for  they  bring  a  man 
at  laft  to  the  want  of  the  necefla- 
ries  of  life  \  he  falls  into  poverty, 
mifery,  and  abje£t  difgrace  \  fo 
that  even  his  acquaintance,  fear- 
ful of  being  obliged  to  reftore  to 
him  what  he  has  fquandered  with 
them  or  upon  them,  fly  from 
him  as  a  debtor  from  his  credi- 
tor, and  he  is  left  abandoned  by 
all  the  world. 

Q^  What  is  parental  affeEtion  ? 

A.  The  afliduous  care  which 
a  parent  takes  to  bring  up  hi* 


THE    LAW    OF    NATURE.     Ill 

children  in  the  habit  of  every  ac- 
tion ufeful  to   themfelves    and  to 

fociety. 

Q^  In  'what  refpeEl  is  parental 

tendernefs  a  virtue,  'with  refpeffi  to 
pa  rents  ? 

A.  In  as  much  as  the  parents 
who  bring  up  their  children  in 
good  habits,  lay  up  for  the  v/hole 
courfe  of  their  lives  thofe  enjoy- 
ments and  aids  which  are  grate- 
ful to  us  at  all  times.,  and  enfure 
againft  old  age,  thofe  fupports 
and  confolations  which  are  re- 
quired by  the  wants  and  calami- 
ties of  that  period  of  life. 


112    THE    LAW    OF   NATURE. 

Q^  Is  parental  affeElion  a  com- 
mon virtue  ? 

A.  No ;  notwithftanding  all 
parents  make  a  parade  of  it,  it  is 
a  rare  virtue  ;  they  do  not  love 
their  children  ;  they  carefs  them 
and  they  fpoil  them  ;  what  they 
love  in  them,  is  the  agency  of 
their  wills,  the  inflruments  of 
their  power,  the  trophies  of  their 
vanity,  the  play-things  of  their 
leifure  hours.  It  is  not  fo  much 
the  good  of  their  children  that 
they  propofe,  as  their  fubmiflion 
and  obedience  :  and  if  amongft 


THE    LAW   OF    NATURE.     113; 

children  we  find  fo  many  ex- 
amples of  filial  ingratitude,  it  is 
becaufe  amongft  parents  there 
are  fo  many  examples  of  ignor- 
ant and  defpotic  kindnefs* 

Q^  Why  do  you  fay  that  conjugal 
love  is  a  virtue  ? 

A.  Becaufe  the  concord  and 
union  which  are  the  confequence 
of  the  affe&ion  fubfiftmg  between 
married  perfons,  eftablimmthebo- 
fom  of  their  family  a  multitude  of 
habits  which  contribute  to  its  pro- 
fperityandconfervation:  united  by 
the  bonds  of  marriage,  they  love 

their  houfehold  and  quit  it  rarely  v 
K  2 


114    THE   LAW   OF    NATURE. 

they  fuperintend  every  part  of  its 
adminiftration  ;  they  attend  to  the 
education  of  their  children  ;  they 
keep  up  the  refpeclfumefs  and 
fidelity  of  their  domeflics ;  they 
prevent  all  diforder  and  diflipationj 
and  by  the  whole  of  their  good  con- 
duel,  '  live  in  eafe  and  reputation : 
while  thofe  married  perfons  who 
have  no  affection  for  each  other, 
fill  their  dwelling  with  quarrels 
and  diftrefs ;  excite  war  among 
their  children  and  among  their 
domeftics,  and  lead  them  both 
into  every  kind  of  vicious  habit ; 
fo  that  each  waftes,  pillages,  and 


LAW   OF  NATURE,    tlj 

fobs  in  their  feveral  way  :  their  re- 
venues are  abforbed  without  re- 
turn ;  debts  follow  debts ,  the 
difcontented  parties  fly  each  other 
and  recur  to  law-fuits,  and  the 
whole  family  falls  into  diforder, 
ruin,  difgface,  and  the  want  of 
the  neceiTaries  of  life. 

Q^  Is  adultery  a  crime  according 
to  the  laiv  of  nature  ? 

A.  Yes  ;  for  it  is  followed  by 
a  numerous  train  of  habits  hurt- 
ful to  the  married  perfons,  and 
to  their  family.  The  \^ife  or  the 
hufband  given  up  to  the  love  of 


Il6    THE   LAW   OF    NATURE, 

ftrangers,  neglecl:  their  own  dwel- 
ling, defer!  it,  and  diveft  as  much 
as  poffible  its  revenues  from  their 
right  ufe,  fpending  them  on  the 
objeft  of  their  affe&ions :  hence 
quarrels,  fcandal,  law-fuits,  the 
contempt  of  children  and  fervants, 
the  pillage  and  final  ruin  of  the 
whole  houfe :  not  to  mention 
that  the  adulterous  woman  com- 
mits the  moil  heinous  of  all 
robberies,  giving  heirs  to  her  huf- 
band  of  foreign  blood,  who  de- 
prive of  their  lawful  portion  his 
true  offspring. 


THE    LAW    OF    NATURE.    117 

Q^What  is  flial  love  ? 

A.  I:  is,  on  the  part  of  child- 
ren, the  practice  of  fuch  actions 
as  are  ufeful  to  themfelves  and  to 
their  parents. 

Q^  What  motives  does  the  /aw 
of  nature  prefent  to  enforce  filial 
love  ? 

A.  Three  chief  motives  :  i/?, 
Sentiment ,  for  from  our  earlieft 
infancy,  the  affectionate  folici- 
tudes  of  our  parents,  produce  in 
us  the  mild  habits  of  attachment. 
2^/,  The  fenfe  of  juftice-,  for  child- 
ren owe  their  parents  a  return, 
andj  as  it  were,  a  reparation  for 


Il8    THE    LAW   OF    NATURE. 

the  troubles,  and  even  for  the  ex- 
pences  which  they  have  occafion- 
ed  them.  3^  Perfonal  Intereft  j 
for  if  we  a£l  ill  towards  our  pro- 
genitors,, we  offer  our  own  child- 
ren examples  of  rebellion  and 
ingratitude^  which  authorize  them 
to  render  us  the  like  at  any  fu- 
ture day. 

Qi.  Ought  ive  to  underftand  fry 
filial  love  a  paffive  and  blind  fub- 
nnjjlon  ? 

A.  No  5  but  a  reafonable  fuh- 
miffion,  founded  on  an  acquaint- 
ance with  the  mutual  rights  and 
duties  of  parents  and  of  child- 


THE   LAW    OF    NATURE.    I  f  £ 

ten ;  rights  and  duties,  without 
whofe  obfervance,  their  conduct 
towards  each  other,  Can  amount 
to  nothing  better  than  diforder. 

Q.^  Why  is  brotherly  love  a  vir* 
tue? 

A.  Becaufe  the  concord  and 
union  which  refult  from  the  mu- 
tual affection  of  brethren,  eftab- 
lifh  the  power,  fafety,  and  pre- 
fervation  of  families.  Brethren, 
in  union  mutually  defend  each 
other  from  all  oppreflion,  affift 
each  other  in  their  mutual  wants, 
fupport  each  other  under  misfor- 
tune, and  thus  fecure' their  com- 


r20    THE   LAW    OF    NATURE. 

mon  exiilence ;    while   brethren, 
in  a  ftate  of  difunion,  each   be- 
ing   abandoned   to   his   perfonal 
ilrength,  fall  into  all  the  incon- 
veniences of  infulation  from  fo- 
ciety,    and   of  individual  feeble- 
nefs.     This  truth  was  ingeniouf- 
ly  exprefled  by  that  King  of  Scy- 
thia,  who,  on  his  death-bed,  hav- 
ing called  his  children  round  him, 
ordered  them  to  break  a  bundle 
of  arrows  ;  when  the  young  men, 
though  in  full  vigour,  were  not 
able  to  accomplim  this,  he  took 
the  bundle  in  his  turn,  and  hav- 
ing untied  it,  broke  each  feparate 


THE  XAW   OF   NATURE.     121 

Barrow  with  his  fingers.  Be-* 
hold,  faid  he,  the  effect  of  union  ; 
united  in  a  body,  you  will  be  in- 
vincible ;  taken  feparately  you 
will  be  broken  like  reeds. 

Q.^  What  are  the  reciprocal  du- 
iies  of  majlers  and  fervants  ? 

A.  The  practice  of  fuch  ac- 
tions as  are  refpeftively  and  equit- 
ably ufeful  to  each ;  and  here  be- 
gin the  relations  of  fociety ;  for 
the  rule  and  meafure  of  thefe  re- 
fpeftive  aftions,  is  the  equilibri- 
um or  equality  between  the  fer- 
vice  and  the  reward;  between 

what  the  one  performs,  and  the 
JL 


122    THE   LAW   OF   NATURfe* 

other  gives,  which  is  the  funda- 
mental bafis  of  all  fociety. 

Thus  all  the  domeftic  and  in- 
dividual virtues  refer  more  or  lefa 
mediatly,  but  always  without  va- 
rying to  the  phyfical  object  of 
the  amelioration  and  confervation 
of  man  ;  and  are,  in  this  view, 
•precepts  refulting  from  the  funda- 
mental law  propofed  by  nature  in 
his  formation. 


THE   LAW    OF    NATURE.    123 


CHAPTER    XI. 

Of  the  Social  Virtues,  and  of  Juf- 
the. 


A.  Every  aggregated  reunion 
of  men  living  together  under  the 
regulations  of  a  contradl  tacit  or 
exprefTed  for  their  common  pre-* 
fervation. 

Q.^  Are  the  focial  virtues  many 
in  number  ? 

A.  Yes  ;  we  may  count  as 
many  as  there  are  actions  ufeful 


THE   LAW   OF   NATURE. 

to  fociety ;  but  they  may  be  all 
reduced  to  one  principle. 

Q.^  What  is  this  fundamental 
principle  ? 

A.  Juftice,  which  itfelf  alone 
comprehends  all  the  focial  virtues. 

Q^  Why  do  you  fay  that  jujlice  is 
the  fundamental^  and  almoft  only 
virtue  official  life  ? 

A.  Becaufe  it  alone  embraces 
the  pra&ice  of  all  thofe  aftions 
which  are  ufeful  to  fociety  •,  and 
that  every  virtue,  under  the  name 
of  charity,  humanity,  probity,  love 
of  country,  fmcerity,  generofity, 
fimplicity  of  manners,  and  mo- 


THE   LAW   OF   NATURE.     125 

defty,  are  but  varied  forms,  and 
diverfified  applications  of  this  ax- 
iom, "  Do  unto  another  only 
that  which  thou  wouldft  he  mould 
do  unto  thee  j"  which  is  the  .de- 
finition of  juilice. 

Q^  How  does  the  taw  of  nature 
ordain  j  lift  ice  ? 

A.  By  means  of  three  phyficaji 
attributes  which  are  inherent  in 
the  organization  of  man.. 

Q^  What  are  thefe  attributes? 

A.  Equality,  liberty,  property. 

Q^  In  *what  fenfr  is  equality  a 
phyfical  attribute  of  man  ? 

A.  rBecaufe  all  men  having  e- 
qually  eyes,  hands,  a  mouth,  ears, 


126   THE   LAW   OF   NATURE. 

and  being  alike  under  the  neceffiU 
ty  of  making  ufe  of  them  for 
their  life's  fake,  are  by  this  very 
faft  equally  entitled  to  life,  and 
to  the  ufe  of  the  elements  which 
contribute  to  its  fupport.  They 
are  all  equal  before  God. 

Q.^  Do  you  pretend  that  all  men 
hcar^  fee  and  feel  equally  iutll9  that 
ihey  have  equal  wants,  and  equal  and 
likepajfions  ? 

A.  No ;  for  it  is  a  matter  of 
certainty  and  daily  experience, 
that  one  man  is  fhort,  and  another 
long-fighted  :  that  one  eats  much 
and  another  little  :  that  one  has 


f HE    LAW   OF   NATURE.    127 

moderate,  and  another  violent  paf- 
fions :  in  a  word,  that  a  grown 
perfon  is  weak  both  in  body  and 
mind,  while  another  is  ftrong  in 
both. 

Q.^  They  are  in  fact  then  really 
unequal ? 

A.  Yes ;  in  the  unfolding  of 
their  faculties  and  powers,  but 
not  in  the  nature  and  eflence  of 
thefe  powers :  it  is  a  fluff  of  the 
fame  kind,  but  whofe  dimenfions 
are  not  equal,  nor  its  weight  and 

value  the  fame  with  thofe  of  fome 

> 

other  pieces  :  our  language  has  no 
word  calculated  to  exprefs  at  the 


THE   LAW   OF    NATURE. 

fame  time  famenefs  of  nature,  and 

diversity  of  form  and  employment, 

It  is  a  relative   equality,  and  for 

this  reafon  I  faid,   equal   before 

God,  and  in  the  order  of  nature. 

Q^  Why  is  Liberty  called  a  phy- 

Jical  attribute  of  man  ? 

A.  Becaufe  all  men  pofleffing 
fenfes  fitted  and  fufficient  for  their 
prefervation  ;  no  one  having  need 
of  the  eye  of  another  man  in  or- 
der to  fee,  of  his  ear  to  hear,  of 
his  rriouth  to  eat,  or  of  his  foot 
to  walk,  they  are  all  made  by  this 
means,  naturally  independent  and 
free.  No  one  is  of  neceffity  fub- 


THE   LAW   OF   NATtTRE.    I2x> 

jecled  to  another's  rule,  nor  has 
right  of  dominion  over  him. 

Q^  But  if  a  man  is  bornjlrong 
has  he  not  a  natural  right  to  majter 
and  rule  over  him  <who  is  torn 
weak  ? 

A.  No  \  for  it  is  neither  with 
refpecl:  to  himfelf  a  matter  of 
neceffity,  nor  a  convention  be- 
tween the  two  y  and  in  this  in- 
ftance  we  make  improper  ufe  of 
the  word  right,  which  in  its  true 
fenfe  fignifies  nothing  more  than 
juftice,  or  reciprocal  faculties  and 
power* 


130   THE   LAW   OF    NATURE. 

Q^  How  is  property  a  phyjical 
attribute  of  man  ? 

A.  Since  every  man  is  formed 
equal  and  fimilar  to  his  fellows 
and  confequently  free  and  inde- 
pendent, every  one  is  the  abfolute 
mafter,  the  entire  proprietor  of 
his  body,  and  the  produfls  of 
his  labour. 

Q^  How  is  jujlice  derived  from 
thefe  three  attributes  ? 

A.  From  this  circumftance, 
that  men  being  equal,  free,  and 
owing  nothing  to  each  other,  have 
no  right  to  demand  any  thing  of 
their  fellows,  but  in  proportion 


ftffe  LAW  0£  NATURE.  Iji 
as  they  return  for  it  fomething 
equivalent;  in  proportion  as  the 
balance  of  what  is  given  to  what 
is  paid,  remains  in  equilibrium  , 
and  it  is  this  equality,  this  equili- 
brium which  is  called  juftice  and 
equity*, — that  is  to  fay,  equality 
and  juftice  are  fynonirnous  words  5 
are  the  fame  natural  law,  of  which 
all  the  focial  virtues  are  but  ap* 
plications  and  derivatives. 

*  JSyuttas,  *9K*lt&ri*9ti  a%uaHt<zst  arc  all 
of  the  fame  family. 


THE   LAW   OF    NATURE. 


CHAPTER   XIL 

Developement  of  the  Social  Virtues. 

Q^  UNFOLD  to  me  how  thefo- 

cial  virtues  are  derived  from  the 
law  of  nature.  How  is  charity 
or  the  love  of  our  neighbour,  a  pre- 
cept or  application  of  this  Jaw. 

A.  By  reafon  of  the  laws  of 
equality  and  reciprocity ;  for  when 
we  do  injury  to  another,  we  give 
Iiim  the  right  of  doing  us  injury 


THE  LAW  OF  NATURE.  133 
in  his  turn.  .Thus,  by  attacking 
the  exiflence  of  another,  we  make 
an  attack  upon  our  own  in  cpnfe- 
quence  of  the  law  of  reciprocity. 
On  the  contrary,  when  we  do 
good  to  our  neighbour,  we  have 
ground  and  reafon  to  expecl:  an 
exchange  of  good,  an  equivalent: ; 
and  fuch  is  the  character  of  all 
the  focial  virtues,  to  be  ufeful 
to  the  man  who  praftifes  them, 
by  the  right  of  reciprocity  which 
they  communicate  to  him  over 
thofe.  to  whom  his  good  offices 
have  been  of  fervice. 

M 


134   THE   LAW   OF   NATURE. 

Q^  Charity  then  is  nothing  more 
thanjujlice  ? 

A.  Yes ;  it  is  nothing  more 
than  juftice,  with  this  fmgle  dif- 
ference, that  ftridl  juftice  con- 
fines itfelf  to  the  affertion,  "  Do 
not  to  others  the  evil  which  thou 
wouldft  not  they  mould  do  unto 
thee :"  and  that  charity  or  the 
love  of  our  neighbour  goes  fur- 
ther, even  to  fay,  Do  unto  others 
the  good  which  you  wifh  to  re- 
ceive from  them.  Thus  the  Gof- 
pel,  when  it  faid,  that  this  pre- 
cept contained  all  the  Law  and 
the  Prophets,  did  no  more  than 


THE   LAW    OF    NATURE.    135 

announce  a  precept  of  the  law 
of  nature. 

Q^  Does  it  command -us  to  for-* 
give  injuries  ? 

A.  Yes  ;  in  as  much  as  fuch 
forgivenefs  confifts  with  the  pre- 
fervation  of  ourfelves. 

Q^  Does  it  contain  the  precept  of 
turning  the  one  cheek  after  being 
fmitten  on  the  other  ? 

A.  No  ;  for,  in  the  ifl  place, 
it  is  not  confident  with  the  pre- 
cept which  orders  us  to  love  our 
neighbour  as  ourfe/ves9  fince  in 
that  cafe  we  fhould  have  more 
love  for  him  who  attacks  our  well- 


136   THE   LAW   OF   NATURE. 

being  than  for  ourfelves :  id, 
Such  a  command,  taken  litterally, 
encourages  the  wicked  to  oppref- 
fion  and  injuftice ;  and  the  law 
of  nature  has  been  more  wife,  in 
prefer ibing  a  given  meafure  of 
courage  and  moderation,  which 
makes  us  forget  a  firft  injury,  if 
occafioned  by  momentary  warmth, 
but  which  punifhes  every  act 
tending  to  oppreffion. 

Q.  Does  the  law  of  nature  com- 
mend u:  to  do  good  to  other s^  with- 
out meafure  or  .imitation  ? 

A.  No ;  for  it  is  a  certain 
means  of  occafioning  ingratitude. 


THE   LAW   OF    NATURE.     137 

Such  is  the  power  of  the  fenti- 
ment  of  juftice  implanted  in  the 
hearts  of  men,  that  they  do  not 
give  us  credit  even  for  acts  of 
kindnefs,  if  accompanied  with 
indifcretion.  They  have  but  one 
meafure — that  of  juftice. 

Q^  Is  alms-giving  a  'virtuous 
aElion  ? 

A.  Yes ;  when  conducted  ac- 
cording to  the  fame  rule ;  other- 
wife  it  degenerates  into  impru- 
dence and  vice,  in  as  much  as  it 
encourages  indolence,  which  is 
hurtful  both  to  the  beggar  and  to 
the  fociety.  No  one  has  a  right 


138    THE    LAW    OF    NATURE. 

to  enjoy  the  good  or  labour  of 
another  without  rendering  an 
equivalent  by  his  own  labour. 

Q^  Does  the  latw  of  nature  con- 
Jider  as    virtues,    hope    and  faith, 
•which  are  ufually   conjoined   'with 
charity  ? 

A.  No  ;  for  they  are  ideas  not 
founded  on  realities ;  and  if  any 
good  effects  refult  from  them, 
thefe  are  rather  to  the  profit  of 
thofe  who  have  not  imbibed  fuch 
ideas  than  to  thofe  who  have ; 
fo  that  it  might  be  perhaps  allow- 
able to  fay,  that  faith  and  hope 
are  the  virtues  of  dupes>  which 


THE    LAW   OF    NATURE.    139 

turn  to  the  advantage  of  rogues 
and  cheats. 

Q^  Does  the  law  of  nature  pre- 
fcribe  probity  ? 

A.  Yes  ;  for  probity  is  nothing 
more  than  a  refpecl:  paid  to  our 
own  rights  through  the  medium 
of  the  rights  of  others;  a  re- 
fpecl:  derived  from  a  prudent  and 
well-made  calculation  of  our  own 
interefts,  compared  with  thofe  of 
others. 

ut  does  not  this  calculation^ 
includes  the  complicated  in- 
ter efts  and  rights  of  the  focial  jiatiy 
demand  fuch  light  y  and  fuch  know* 


140    THE   LAW   OF    NATURE. 
[edge  of  things,  as  to  render  it  a 
Jclence  of  difficult  acquifttion  ? 

A.  Yes  \  and  a  fcience  fo 
much  the  more  delicate,  as  the 
man  of  probity  pronounces  fen- 
tence  in  his  own  caufe. 

Q^  Is  probity  then  a  mark  of  an 
enlarged  and  correct  mind  ? 

A.  Yes  \  for  the  man  of  probi- 
ty almoft  always  neglects  fome 
prefent  intereft  for  the  fake  of 
one  which  is  future ;  while  on 
the  other  hand,  the  knave  is  wil- 
ling to  lofe  a  great  intereft  to 
come  for  the  fake  of  fome  trifl- 
ing one  which  is  prefent. 


THE    LAW    OF    NATURE.    14'! 

Q^  Knavery   tken    is   a  fign   of 
falfe  judgment    an    narroivnefs    of 
mind  ? 

A.  Yes ;  and  rogues  may  be 
defined  to  be  ignorant  or  foolifh 
fpecuiators,  for  they  know  not 
their  own  interefls  *,  and  though 
they  affect  warinefs  and  cunning, 
their  artifices  feldom  fail  to  ex- 
pofe  them,  and  make  them  known 
for  what  they  are  •,  to  deprive 
them  of  the  confidence  and  efteem 
of  others,  and  of  all  the  advan- 
tages which  might  thence  refult 
to  their  focial  and  phyfical  exifl> 
ence.  They  neither  live  in  peace 
with  themfelves,  nor  with  others, 


142  THE  LAW  OF  NATURE, 
and  inceffantly  alarmed  by  their 
conference  and  their  enemies, 
they  enjoy  no  other  real  happi- 
nefs  than  that  of  efcaping  from 
the  executioner. 

Q^  Does  the  /aw  of  nature  for- 
bid theft  ? 

A.  Yes ;  for  the  man  who 
fteals  from  another,  grants  him 
the  liberty  to  fteal  in  his  turn  : 
hence  no  fecurity  in  property,  nor 
even  in  the  means  of  felf-prefer- 
vation.  Thus  the  man  who  does 
injury  to  another,  by  a  fpecies  of 
re-a£tion,  is  hurt  himfelf. 


THE    LAW   OF    NATURE.     143 

Q^  Does  it  forbid  the  inclination 
to  theft  ? 

A.  Yes ;  for  this  inclination 
naturally  leads  to  aftion :  hence 
the  reafon  of  confidering  envy  as 
a  fin. 

Q^  How  does  it  forbid  murder  ? 

A.  By  the  moft  powerful  mo- 
tives addrefled  to  the  defire  of 
felf-prefervation ;  for  iy?,  The 
man  who  attacks  another,  expofes 
himfelf  to  the  riik  of  being  killed, 
according  to  the  law  of  felf-de* 
fence :  2dy  If  he  kills  his  oppo«« 
ttent,  he  gives  an  equal  right, 
founded  on  the  fame  law,  to  the 


144    THE    LAW    OF    NATURE. 

relations  and  friends  of  the  de- 
ceafed,  and  even  to  the  whole 
community,  of  killing  him,  and 
Iiis  life  is  no  longer  in  fecurity. 

Q.  How  cq?i  a  many  according 
to  the  law  of  nature,  repair  any 
injury  which  he  has  committed  ? 
.  A.  By  conferring  a  proportion- 
able benefit  upon  thofe  whom  he 
has  injured. 

Q.^  Docs  tins  law  allow  him  to 
repair  it  by  prayers,  vows,  offer- 
ings ta  God,  faftingS)  or  mortifica* 
tions  ? 

A;  No  \  for  none  of  thcfc 
things  have  any  relation  to  the  ac- 


LAW   <*F   «AW*fe.     1 41 

tion  which  is  meant  to  be  atoned 
for  -?  they  neither  reftore  to  him 
who  has  been  robbed,  what  he 
has  loft,  v/hether  it  be  proper- 
ty or  reputation  ;  nor  life  to  him 
who  has  been  deprived  of  it :  con- 
fequently  they  fail  with  regard  to 
juftice :  they  conftitute  an  illegi- 
timate contract,  by  which  one 
man  fells  to  another,  a  good  of 
which  he  himfelf  is  not  pofleffed  : 
they  tend  to  a  depravation  of 
morals,  as  they  embolden  men 
to  commit  every  fpecies  of  crime, 
in  the  hope  of  expiation :  and 
they  have  been  the  real  fources  of 


E    LAW    OF   NATURE,, 

all  thofe.  evils  which  have  con- 
llantly  tormented  every  nation, 
\vhofe  inflitutions  permitted  thefe 
expiatory  pra£lices. 

Q.^  Is  fincerity  enjoined  by  the 
laiu  of  nature  ? 

A.  Yes ;  for  lying,  perfidy, 
and  perjury,  excite  amongft  men, 
tliftruft,  difTenfion,  hatred,  re- 
venge, and  a  multitude  of  evils, 
which  tend  t6  the  deftruftion  of 
Ibciety  ;  whilft  fineerity  and  good 
faith  eflablifh  confidence,  con- 
cord, peace,  and  the  other  in- 
finite advantages,  which  are  the 
neceffary  refult  of  fuch  a  happy 
ftate  of  things*  .  r  . 


THE   LAW   OF    NATURE.    147 

Q^  Does  it  prefcribe  mildnefs 
and  modefly  ? 

A.  Yes ;  for  an  afluming  and 
rude  deportment  while  it  alienates 
from  us  the  hearts  of  other  men, 
infufes  into  them  a  difpofition  to 
do  us  difTervice  :  Oftentation  and 
vanity,  by  wounding  their  felf-love 
and  exciting  their  jealoufy,  pre- 
vent us  from  attaining  the  .point 
of  real  utility. 

Q^  Does  it  prefcribe  humility  as 
a  virtue  ? 

A.  No ;  for  there  is  a  natural 
propenfity  in  the  human  heart,  to 
feel  a  fecret  contempt  for  every 


148    THE    LAW   OF    NATURE. 

tiling  which  conveys  to  it  the  idea 
of  weaknefs  ;  and  by  abafmg  our- 
felves^  we  encourage  in  others, 
pride  and  oppreflion :  we  mould 
hold  the  balance  with  an  even 
hand. 

Q^  Ton  have  doffed  amongst  the 
facial  virtues,  fimplicity  of  man- 
ners 5  what  do  you  mean  by  that  ex- 
preffion  ? 

A.  I  mean  the  confining  our 
wants  and  defires,  to  what  is  really 
ufeful  for  the  exiftence  of  the  in* 
dividual  and  his  family :  that  is 
to  fay,  the  man  ofjimf/e  manners 


THE   LAW   OF    NATURE.     149 

has   few  wants,  and   is   content 
with  little. 

Q.^  How  is  this    virtue  recom- 
mended to  us  ? 

A.  By  the  numerous  advan- 
tages, which  it  bellows  both  upon 
the  individual,  and  upon  fociety 
at  large ,  for  the  man  who  ha? 
few  wants,  liberates  himfelf  at 
once  from  a  crowd  of  cares,  trotu 
bles  and  toils,  avoids  a  number 
of  difputes  and  quarrels,  w^ich- 
arife  from  the  eager  defire  of  gain ; 
is  free  from  the  cares  of  ambition, 
the  inquietudes  of  pofleffion,  and 
the  fears  of  lofs ;  meeting  every 

Nz 


150   THE  LAW   OF   NATURE. 

where  with  more  than  fufficient 
for  his  wants,  he  is  the  truly  rich 
man ;  always  content  with  what 
he  has,  he  is  happy  at  a  fmall  ex- 
pence  j  and  the  world  at  large 
fearing  no  rivalfhip  from  him,  fuf- 
fer  him  to  enjoy  tranquility,  and 
are  difpofed  to  do  him  fervice. 

Again,  if  this  virtue  of  fimpli- 
ciry,  were  extended  to  a  whole 
people,  it  fecures  abundance  to 
them  ;  every  thing  which  they  do 
not  immediately  confume,  becomes 
to  them  a  fource  of  trade  and 
commerce  to  a  very  great  extent ; 
they  labour,  they  manufacture, 


THE   LAW   OP   NATURE. 

and  fell  their  productions  to  greater 
advantage  than  others ;  and  attain 
the  fummit  both  of  external  and 
internal  profperity. 

Q^  What  vice  is  the  direEt  oppo* 
Jlte  of  this  virtue  ? 

A.  Cupidity  and  luxury. 

Q^  Is  luxury  a  vice  both  in  the 
individual  and  in  fociety  at  large  ? 

A.  Yes;  and  to  fuch  an  ex- 
tent, that,  it  may  be  faid  to  in- 
clude in  it  the  feeds  of  all  others ; 
for  the  man  who  makes  many 
things  necefiary  to  his  happinefs, 
impofes  at  the  fame  time  upon 
himfelf  all  the  cares,  and  fubmits 


lt;2    THE   L^W   OF   NATURE. 

to  all  the  means  of  acquiring  them, 
whether  they  be  juft  or  unjirft. 
Has   he  already  one  enjoyment, 
he  wifhes  for  another,  and  in  the 
mtdft  of  fuperfluities,  he  is  never 
rich ;    a  commodious   habitation 
will  not  fatisfy  him  $  he  inuft  have 
a  fuperb  hotel ;  he  is  not  content 
with  a  plentiful  table;   he  muft 
have  rare  and  coftly  meats  ;  he 
muft  have  fplendid  furniture,  ex- 
penfive  apparel,  and  a  long,  ufe- 
lefs  train  of  footmen,  horfes,  car- 
riages and  women  •,  he  muft  be 
conftantly  at  the  gaming  table,  or 
at  places  of  public  entertainment. 


THE   LAW   OF    NATURE.    153 

Now  to  fupport  their  expences,  a 
great  deal  of  money  is  requisite, 
and  every  mode  of  procuring  this, 
is  conlidered  at  firft  as  lawful, 
and  afterwards,  neceflary  ;  he  be- 
gins by  borrowing,  he  then  fwin- 
dles,  robs,  plunders,  becomes 
bankrupt,  is  at  war  with  mankind, 
ruins  others,  and  is  himfelf  ruined. 
Again,  if  we  confider  the  ef- 
fects of  luxury  upon  a  nation,  it 
produces  the  fame  ravages  upon  a 
large  fcale  ;  in  confequencc  of  its 
confuming  within  itfelf  all  its  pro- 
ductions, .  it  is  poor  in  the  midft 
of  abundance  ;  it  has  nothing  to 


j  54   THE   LAW   OF    NATURE. 

fell  to  the  foreigner  ;  it  manufac- 
tures at  a  heavy  expence  ;  it  fells 
its  produce  at  a  dear  rate,  and  be- 
comes a  tributary  for  every  thing 
which  it  imports  :  it  lofes  its  ref- 
peftability,  its  ftrength,  and  its 
means  of  defence  and  prefervation 
abroad ;  whilfl  at  home  it  is  un- 
dermined, and  the  bond  of  union 
between  its  members  is  diflblved. 
All  its  citizens  being  greedy  after 
enjoyments,  are  perpetually  ftrug- 
gling  with  each  other  for  the  at- 
tainment of  them  5  all  are  either 
inflicting  injuries,  or  have  the 
difpofition  to  do  fo  :  and  hence 


THE  LAW  OF  NATURE,   t£<j* 

arife  thofe  actions  and  habits  of 
usurpation,  which  compofe  what 
is  called  moral  corruption,  or  intef- 
tine  war  between  the  members  of 
the  fame  fociety.  Luxury  produ- 
ces rapacity,  rapacity  the  invafion 
of  others  by  violence,  or  by  breach 
of  public  faith— ^from  luxury  are 
derived  the  corruption  of  the 
judge,  the  venality  of  the  witnefs  ;• 
the  difhonefly  of  the  hufband, 
the  prostitution  of  the  wife,  ^pa- 
rental cruelty,  filial  ingratitude, 
the  avarice  of  the  mafler,  the  theft 
of  the  fervant,  the  robbery  of  pub- 
He  officers  of  government,  the  in- 


THE -t AW  OF 
juftke  of  the  legiflator,  lying,  per- 
fidy, perjury,  aflaffination,  and 
all  the  diforders  which  deflroy  fo-» 
ciety  ^  fo  that  the  ancient  moralifts 
had  an  accurate  perception  of 
truth,  when  they  declared  that  all 
the  focial  virtues  were  founded  up- 
on a  (implicity  of  manners,  a  limi- 
tation of  wants,  and  contentment 
with  a  little  ;  and  we  may  take  as 
a  certain  fcale  of  the  virtues  or 
vices  of  a  man,  the  proportion 
which  his  expences  bear  to  his 
revenue,  and  calculate  from  his 
/demands  for  money,  the  extent  of 
his  probity,  his  integrity  in  fulfil- 


THE   LAW   OF   NATURE.    157 

ling  his  engagements,  his  devotion 
to  the  public  caufe,  and  the  fm- 
cerity  of  his  attachment  to  his 
country  (patrle J. 

Q^  What  do  you  mean  by  the 
ivord  country  (patrie  ?) 

A.  I  underflancl  by  that  word, 
a  community  of  citizens  who,  united 
by  fraternal  fentiments  and  reci- 
procal wants,  unite  their  indivi- 
dual forces,  for  the  purpofes  of 
general  fecurity,  the  reaction  of 
which  upon  each  of  them,  affurnes 
the  beneficial  and  protecting  cha- 
racter oi  paternity  (paterniie)  In 
fociety,  the  members  of  it  form  3 
O 


- 


158  THE  LAW  OF  NATURE, 
bank  of  intereft :  in  a  country 
{patrle)  they  conftitute  a  family 
of  tender  attachments  •,  by  means 
of  which  charity  and  the  love  of 
our  neighbour,  are  extended  to  a 
whole  nation.  Now  as  charity 
cannot  be  feparated  from  juftice, 
no  member  of  this  family  can 
pretend  to  the  enjoyment  of  any 
advantages,  except  in  proportion 
to  his  exertions  •,  if  he  confume 
more  than  this  proportion,  he  of 
courfe  encroaches  upon  another ; 
and  he  can  only  attain  the  means 
of  being  generous  or  difmterefted, 
in  proportion  as  his  expences  are 


THE   LAW   OF   NATURE.    1 59 

confined  within  the  limits  of  his 
acquifitions  or  pofleflions. 

Q^  What  is  your  deduction  from 
thefe  principles  ? 

A.  I  conclude  from  thefe  prin- 
ciples, that  all  the  focial  virtues 
confift  in  the  performance  of  ac- 
tions ufeful  both  to  fociety  and 
to  the  individual : 

That  they  may  all  be  traced  to 
the  phyfical  object  of  the  prefer- 
vation  of  man : 

That  nature  having  implanted 
in  our  bofoms  the  neceffity  of  this 
prefervation,  impofes  all  the  con- 
fequences  arifmg  from  it  as  a  law> 


l6o    THE    LAW   OF   NATURE. 

and  prohibits  as  a  crime  whatever 
counteracts  the  operation  of  this 
principle : 

That  we  have  within  us  the 
germ  of  all  virtue,  and  of  all  per- 
feftion  :  that  we  have  only  to 
attend  to  the  means  of  exciting 
it  into  a£tion  : 

That  we  are  happy,  in  exa£l 
proportion  to  the  obedience  we 
yield  to  thofe  laws  which  nature 
has  eftablifhed  with  a  view  to  our 
prefervation : 

That  all  wifdom,  all  perfec- 
tion, all  law,  all  virtue,  all  phi- 
lofophy,  confift  in  the  practice  of 


THE   LA'W   OF   NATURE.    l6l 

the  following  axioms,  which  are 
founded  upon  our  natural  orga* 
nization  : 

Preferve  thyfelf. 

Inftruft  thyfelf. 

Moderate  thyfelf. 

Live  for  thy  fellow  creatures  in 
order  that  they  may  live  for  thee. 


FINIS< 


